






















































































































Class 'ffi V 4 S. 11 

Book_ 



Copyright N?_l° i C Jj 


COPYRIGHT DEPOSIT. 















/ 

















LECTURES ON PREACHING, 


DELIVERED BEFORE THE THEOLOGICAL DEPARTMENT OF 
YALE COLLEGE. 


BY 

MATTHEW SIMPSON, D.D., LL.D- 

\4 

A Bishop in the Methodist Episcopal Church. 


NEW YORK: EATON & MAINS 
CINCINNATI : JENNINGS & GRAHAM 




LIBRARY of CONGRESS, 
Two CoDies Received 1 

MAR.. 2, 190? 

/ Copyright Entry 

JbxJt, 8 , '<? 0 i 

CUSS XX.c,< No, 

J io A 

COPY B. 


Copyright 1879 by 
NELSON & PHILLIPS 
New York 
Copyright 1906, by 
MATTHEW V. SIMPSON 






PREFACE 


HHHESE Lectures have not been prepared as a 
A treatise on homiletics, or on the pastoral office. 
The “Lyman-Beecher Lectureship” in Yale College 
was founded to supplement the regular course of in¬ 
struction in Theology with the suggestions of those 
actively engaged in ministerial work; and hence its 
range is limited, and the work of the Lecturer par¬ 
takes largely of personal experience and observations. 

The writer has been, during their preparation and 
delivery, so constantly pressed with ecclesiastical 
duties, that he has had little time to seek authorities 
or to cultivate elegance of style. He designed the 
Lectures to be the simple expression of his experi¬ 
ence and observations through a somewhat extended 
ministry, and in their form suited rather to the ear 
than to the library. As they have been extensively 
circulated through the religious press, from phono¬ 
graphic reports, as well as from his manuscript, he 
has not judged it proper to alter the style, or to 



4 


Preface. 


change expressions which were intended for the 
lecture-room rather than for the published volume. 

The Lectures are now submitted not only to the 
Classes which heard them, but to all Students for 
the Ministry; and, also, to the laity of the Churches, 
who are the friends of the Pulpit. If they shall 
prove in some degree beneficial to young Ministers 
in stimulating them to a more earnest devotion to 
their holy work, and to the acquisition of greater 
power and usefulness, the writer will feel that his 
labor has not been in vain. 


Philadelphia. 


CONTENTS 


LaOTUXB Pag* 

I. The Nature and Work of the Christian Ministry. 7 

f 

II. The Call to the Ministry. 38 

III. The Preacher Personally. 67 

IV. Indirect Preparation for the Pulpit. 97 

V. The Preparation of a Sermon. 130 

VI. The Delivery of a Sermon. 166 

VII. Ministerial Power. 198 

VIII. The Influence of the Pastorate on the Pulpit... 236 

IX. Collateral and Miscellaneous Work. 262 

X. Is the Modern Pulpit a Failurr?. 297 












LECTURES ON PREACHING. 


LECTURE I. 

THE NATURE AND WORK OF THE CHRISTIAN MINISTRY. 


OW natural is it for a speaker to wish to say 



something before he begins! Hence, young 
gentlemen, I may be indulged in a few preliminary 


words. 


First of all, I desire to express my high estimate 
of the practical wisdom and catholic spirit which in¬ 
fluenced the founder of this Chair. It is, so far as I 
know, the first endowment of a lectureship wholly 
devoted to preaching. Homiletics and pastoral the¬ 
ology, including preaching, have long been embraced 
in the curriculum of the theological seminary; but 
this Chair singles out the one department of preach¬ 
ing, and devotes special attention to it. This is an 
index which shows the movement of Christian mind, 
and which, also, points to the future exaltation of 
preaching. Being the grand agency by which God 
has determined to save them that believe, it is the 
most important instrumentality ever committed to 
man; and if so, deserves more attention than would 
belong to a mere department of sacred rhetoric. 



8 Lectures on Preaching. 

I have no doubt that, while it may be imperfectly 
filled—while some of us may add but little, if any 
thing, to the accumulated stores of knowledge, or be 
successful in presenting stronger motives to young 
ministers—yet there will be thoughts and sugges¬ 
tions uttered from time to time from this Chair, which 
shall awaken increasing interest among candidates 
for the ministry, and among Christians generally. 
Then the catholicity of spirit which made the plat¬ 
form so broad that “ a minister of the Gospel of any 
evangelical denomination ” might stand upon it, will 
command the approbation of the Christian world. 
The corporation of Yale College and its theological 
faculty have manifested the same enlarged and lib¬ 
eral spirit in selecting ministers of various Churches, 
and have drawn on the Old World as well as on the 
New. The utterances which have been already made 
from this desk by distinguished and talented speak¬ 
ers have not only reached the hearts of those classes 
which heard them, but have gone forth through the 
press, and have influenced hundreds of candidates 
to higher aspirations and to more thorough conse¬ 
cration. 

I desire, also, to acknowledge specially the courtesy 
o r the corporation and theological faculty in extend¬ 
ing to me the invitation to occupy this Chair for the 
present term. Yet I do not understand the compli¬ 
ment to be so much personal, as an expression of 
their continued purpose to invite ministers from va- 


Introductory. 


9 


nous denominations, and from different sections of 
the country. Had this invitation been one of or¬ 
dinary character, I should have promptly declined. 
My ecclesiastical duties are so constant and so press¬ 
ing, as to leave me but little time for preparing lect¬ 
ures; and the demands for labor are so numerous and 
so varied, that my strength is taxed to the utmost. 
I wished, however, to respond to this manifestation 
of Christian courtesy, and to aid in showing to the 
world that Protestant Christendom is essentially one 
—that while we do not wholly agree, we know at the 
same time how to differ and yet how to love. Besides, 
I found my Methodism somewhat at stake. One of 
your professors, whom I profoundly honor, suggested 
that, though busily occupied, I could at least find time 
to “ tell my experience.” So I, who am of Western 
birth and education, and a minister in the Methodist 
Episcopal Church, am here to address you, who are 
chiefly sons of New England, and Congregationalists 
in creed and Church polity. Verily the world moves! 
A hundred years ago this would have been an im¬ 
possibility. 

A few years since a distinguished journalist* pub¬ 
lished a book entitled, “ What I Know about Farm¬ 
ing.” I am not sure that his success in that line 
would lead many to follow his footsteps, yet I have 
thought that the lecturer in this Chair might not in¬ 
aptly term his utterances, “What I Know about 

* Horace Greeley. 


io Lectures on Preaching. 

Preaching;" for he is not to lecture systematically on 
homiletics, nor on the pastoral office—a work well 
performed by your regular professors—but to supple¬ 
ment their teachings by his own experience, and by 
gleanings from the way-side. 

Thus I meet you to-day in the hall of one of the 
oldest and noblest institutions of the land, and in the 
presence of men of mind and of might. Yet let us 
forget the presence of these sages, and the smiles 
of beauty around us, and address ourselves as fellow- 
students to the lesson of the hour; for such we are. 
We differ in age, but are one in aim and in heart. You 
have pursued your academic and collegiate training, 
and are now interested in theological investigations. 
Your earnest thought is turned toward the future ; 
and the inquiry is, How can you most successfully 
preach the Gospel of our Lord Jesus Christ ? How 
rapidly the years pass away! It seems to me scarce¬ 
ly more than yesterday since, as a young man, I was 
asking myself the same question. I remember how 
the future opened before me, and what a responsi¬ 
bility pressed upon my heart as I thought of stand¬ 
ing in the sacred desk and preaching to my fellow- 
men. Vast as the work seemed to me then, it has 
grown upon me in magnitude. Each succeeding 
year I behold in clearer light the importance and re¬ 
sponsibility of the sacred office. I recognize to-day 
the immense vastness of the work, and my inade¬ 
quacy to treat it as its importance demands ; or even 


Importance of Preaching. 11 

to picture before you that ideal which has for years 
beckoned me forward, but which I have never been 
able to attain. I am consoled, however, by the 
thought that you have other instructors at whose 
feet you reverently sit, and who will say to you in 
fitting language that which I may leave unsaid. If 
I may even chance to vary from their teachings, or, 
Arminian as I am, to utter something heterodox, it 
may but serve to stir your thoughts, and to afford 
your professors an excellent opportunity to add va¬ 
riety to their lectures by exposing my fallacies, or by 
proving the unsoundness of my views. 

Preaching is the chief work, but not the only 
work, of a Christian minister. He organizes Churches, 
leads the public devotions of the people, administers 
the ordinances, and superintends important move¬ 
ments both within and without his own congrega¬ 
tion. Yet all these works bear a distinct relation to 
his office as a preacher; they either issue from it, or 
are auxiliary to it. St. Paul magnified the office of 
the preacher above all other departments of Church 
work when he said to the Corinthians: “ Christ sent 
me not to baptize, but to preach the Gospel.” 

The first great requisite to the success of the 
young minister is, as I think, a proper appreciation 
of the character of the wonderful work upon which 
he is entering, especially in its nature, duties, and 
responsibility. Only to a few prominent points can 
we now refer. 


12 Lectures on Preaching. 

First, In its origin it is ordained of God. Othet 
professions arise out of human wants, or are essen¬ 
tial to human comforts. They vary according to the 
circumstances or the progress of humanity. The 
teacher is required to educate childhood and youth. 
The tailor, the shoemaker, and the hatter are essen¬ 
tial to our convenience and health. The physician is 
needed wherever sickness prevails, the surgeon where- 
ever accidents occur. The profession of the attor¬ 
ney, unknown in savage lands, is demanded where 
laws become complicated, and where interests be¬ 
come conflicting. Christian preaching arises, not so 
much from a perceived necessity, as from God’s 
special ordination. So true is this, that where 
preaching is unknown or neglected, the demand for 
it is not so strong as where it is generally established 
and regularly maintained. Yet in all ages, where 
there has been worship there has been a ministry. 
The religious idea of the race prompts to worship, 
and in times of emergency or in seasons of distress 
to make offerings to some superior power. These 
offerings are made through persons in some way 
selected and set apart for this purpose. Savages 
have their incantations, their sacrifices, and their 
priests. The Indians of our Western wilds have 
their medicine-men, who not only heal the body, but 
profess to hold communion with the Unseen. The 
Chinese have their Joss-houses and their priests, 
even though their prayers may be written on paper 


13 


Pagan Worship. 

or painted on wood, and whirled round by machinery. 
Ancient history, in its earliest outlines, finds priests 
among the Egyptians, and soothsayers among the 
Babylonians. Phoenicia, Greece, and Rome had their 
deities, their temples, their oracles, and their offici¬ 
ating priests. They slew sacrifices, inspected the 
entrails, and divined the will of the gods. They 
were so closely connected with all the movements of 
the nation that assemblies were convened or broken 
up, war was begun or terminated, great enterprises 
set on foot or abandoned, as the augurs interpreted 
the omens or signs which they had seen. In all 
these cases the ceremonial was almost every thing, 
the instruction next to nothing. Yet among the 
ancients there were mysteries in various systems, 
which included both ceremonies and doctrines. The 
teachings were for the few who wished to learn, and 
hence received the name of mystery —which St. Paul 
transferred into the Christian writings—the word 
not meaning, as I think, secrecy, or what is difficult 
of understanding, but a system of religion, or a 
doctrine in that system. The priests, to a certain 
extent, instructed the people, and were also defenders 
of the poor and oppressed. The altar was a place of 
refuge, where the offender sought safety, and placed 
himself under the protection of the deity. Those 
who ministered at temples or altars were invested, in 
the estimation of the people, with a peculiar sanctity, 
and were supposed to hold communion with the 


14 Lectures on Preaching. 

gods. Both in the temples and at the oracles women 
served as well as men. The vestal virgins were 
esteemed sacred, and crimes on their part, or offenses 
against them, were most severely punished ; yet the 
sanctity with which they were regarded was something 
wholly apart from a pure and high morality. In India 
the priestly caste is highly esteemed ; they are the 
students, the writers, and teachers. How the ideas 
of sacrifices and priesthood arose we need not now 
inquire. The fact stands out that always and every¬ 
where there were officiating ministers, and that so¬ 
ciety regarded them with veneration and awe. 

From Scripture history we learn that the offering 
of sacrifices was at least as old as the time of Abel, 
his offering having been in some manner visibly ac¬ 
cepted of God. Religious instruction was also given 
by public teachers. We are informed by St. Jude 
that “ Enoch also, the seventh from Adam, prophe¬ 
sied.” This prophesying anciently embraced not 
only visions of the future, but instruction in religious 
duties. We are also informed that Noah was a 
preacher of righteousness, and that, coming out of 
the ark, he offered sacrifices. The various families 
and nations of the earth, descending from him, may 
thus have received both these ideas. 

The direct and authoritative establishment of the 
ministry is found in the Jewish system. A whole 
tribe was set apart for the performance of its various 
functions ; a specific family was selected for its ho- 


Jewish Priesthood ’ 


15 


Her duties. These priests read to the people, in their 
large convocations, from the book of the law; but 
the principal part of their work was a ceremonial 
connected with the tabernacle and the temple. The 
Christian minister is not, however, a successor of the 
Jewish priests, so far as their offering of sacrifices 
is concerned. In that respect the law was “ a 
shadow of good things to come and Christ has 
come. He “ is the end of ” that “ law for righteous¬ 
ness to every one that believeth.” The ceremonial law 
must needs have been performed to make the Jew a 
righteous man. Our Saviour said to John the Bap¬ 
tist : “ Thus it becometh us to fulfill all righteous¬ 
ness.*' That righteousness which came by the cere¬ 
monial law is now supplanted by faith in Christ. 
You, young gentlemen, are not to be priests. The 
one, eternal, all-sufficient sacrifice has been offered 
by our “ great High-priest that has passed into the 
heavens.” Instead of priests, he has given to his 
Church “ apostles, evangelists, pastors, and teachers.” 
The Christian ministry of to-day more nearly resem¬ 
bles the prophets, who were selected by the direct 
will of God, without reference to tribe or family, to 
warn, to admonish, and to instruct, as well as to tell 
what should be in the coming years. To these proph¬ 
ets Christ himself is likened. Moses said: “ The 
Lord thy God shall raise up unto thee a prophet from 
the midst of thee, of thy brethren, like unto me.** And 
in the Epistle to the Hebrews it is said : “ God, who 


16 Lectures on Preaching. 

at sundry times and in divers manners spake in time 
past unto the fathers by the prophets, hath in these 
last days spoken unto us by his Son/' In this speak¬ 
ing sense you are to be prophets rather than priests. 

The divine appointment of the Christian ministry 
is specifically set forth in the New Testament. Christ 
selected his twelve apostles. He had called them in¬ 
dividually to follow him ; he had gathered them 
around him for instruction ; but their sending forth 
was a public, solemn act. He had retired into a 
mountain ; all night he had been in prayer; and 
when it was day he called his disciples around him, 
and out of them he chose twelve, whom he sent 
abroad to preach the Gospel and to heal all manner 
of diseases. Christ represents himself as sent into 
the world to preach. He says : “ I must preach the 
kingdom of God to other cities also ; for therefore am 
I sent.” And he quoted as applicable to himself the 
well-known prophecy of Isaiah : “ The Spirit of the 
Lord is upon me, because he hath anointed me to 
preach the Gospel to the poor.” In his inimitable 
prayer he says of his disciples : “As thou hast sent 
me into the world, even so have I also sent them 
into the world.” Among his last words were those 
of the great commission : “ Go ye into all the world, 
and preach the Gospel to every creature.” In enter¬ 
ing into the ministry, then, you ally yourselves with 
God himself; you take upon you an office which he 
himself has specifically ordained. 


The Preacher , a Herald. 


i; 


Secondly, The greatness of the mviisterial office is 
also seen from the nature of its work. This is illus¬ 
trated by comparing it to various earthly offices and 
duties. The word 14 preach,” in its primary significa¬ 
tion, means to proclaim. Kerux r, a herald, was an 
officer carrying and announcing a message, and was 
usually sent by a king, or by a commanding officer 
in the army. His message was short, and was given 
without explanations or reasons. So John the Bap¬ 
tist simply proclaimed : “ Repent ye, for the kingdom 
of heaven is at hand! ” In the same way Christ en¬ 
tered on his own ministry ; and when the disciples 
were first sent forth, the simple message he gave 
them was, “ Repent, for the kingdom of heaven is at 
hand.” The man was a herald or preacher, no 
matter what the character of the tidings which he 
bore. Jonah was sent to the Ninevites, and his brief 
message was : 44 Yet forty days, and Nineveh shall be 
overthrown.” So, also, Nehemiah was accused of 
appointing preachers to proclaim himself king. 

As the Gospel was unfolded, this idea of a herald 
was enlarged by making it the bearer of good tidings ; 
and, instead of heralding, we have evangelizing. In¬ 
stead of Christ saying as he did to his disciples at 
first, 44 Go heralding,” we have in the great commis¬ 
sion, 44 Go discipling.” You are sent forth not only 
t0 cry—not only to cry , 44 All flesh is grass but to 
cry also, 44 The word of the Lord endureth forever ” 
Your office is not to speak of yourselves, not to speak 
2 


18 Lectures on Preaching. 

words which the wisest men have uttered, but to 
speak the message which God has given. This mes¬ 
sage of glad tidings he has put in writing. It has 
been printed. We have it in our hands. It is made 
“ plain upon tables, that he may run that readeth it" 

The office of an embassador is one of the highest 
that can be filled by a citizen. He bears a message 
from his Government—a message to which he may 
not add, and from which he must not subtract. His 
words are the words of the nation ; his person is se¬ 
cured by the power of the nation ; he represents in 
person the honor and dignity of the nation. The 
grander and stronger the Government, the greater is 
the embassador. What, then, must be an embassa¬ 
dor for Christ ? If you enter on this office, you are 
embassadors sent by Christ to represent him, and to 
utter his words to all the people. He is pledged to 
care for you, and to protect you ; and you are not to 
think of yourselves as your own, but as belonging to 
Christ. You are to take his words and utter them 
in the ears of the people, whether they will hear, or 
whether they will forbear. 

The preacher is represented as a watchman. " I 
have set watchmen upon thy walls, O Jerusalem ! ” 
The Lord said to Ezekiel: “ Son of man, I have made 
thee a watchman unto the house of Israel: therefore 
hear the word at my mouth, and give them warning 
from me.” The watchman guards the city ; the lives 
of the people are in his hands ; his post is one of in- 


The Preacher ; a Watchman. 


*9 


finite moment. Your office is to watch against ene¬ 
mies, against dangers. It requires a firm purpose, a 
sleepless eye. Often on the ocean I have gone to 
the prow of the vessel and looked out into the dark¬ 
ness of the night. I ever found a watchman there- - 
not one moment from his post—his eye gazing far 
over the sea, where he might discern at the greatest 
distance, and at the earliest moment, any cause of 
possible danger. The lives of the crew and passen¬ 
gers were in his hands. The mist might come down 
heavily, the wind might blow furiously, the storm 
rage incessantly, but still on and ever the watchman 
looks out in the one direction. The whales may 
spout in multitudes around the vessel, or the whole 
sea behind may be in a phosphorescent glow, but he 
heeds them not. His one great duty is to look 
ahead. So you are watchmen ; you are on the ship; 
the vessel may be running toward shore; there may 
be breakers ahead, and you are to sound the alarm 1 
False teachers may be around you ; the literature of 
the day may be corrupting; you may find infidel ideas 
spread among your people ; the youth may be in dan¬ 
ger of being ensnared and led astray. You are God’* 
commissioned watchmen, to guard them from danger. 

This very naturally leads us to think of the minis¬ 
try as a work. It is so in all its forms, from begin¬ 
ning to end, from youth to age. “ If a man desire the 
office of a bishop, he desireth a good work.” Jesus 
said to his disciples : “ Work while it is called to- 


20 Lectures on Preaching. 

day.” Paul and Barnabas were “ separated for the 
work ” whereunto they were called. We are “ work¬ 
ers together with God.” This work is compared 
sometimes to a vineyard, in which the minister is to 
bear the burden and heat of the day. St. Paul speaks 
of him as a “husbandman that laboreth,” and he 
directed Timothy to be “a workman.” He also 
said: “ Let the elders that rule well be counted 
worthy of double honor, especially they who labor in 
word and doctrine.” And again : “ The laborer is 
worthy of his reward.” Christ says : “ Pray ye, there¬ 
fore, the Lord of the harvest, that he would send 
forth laborers into his harvest.” No labor is heavier 
than that of the harvest field, especially as performed 
in ancient times. Some of us who are older remem¬ 
ber well the severity of the labor, when we bent all 
day over the leaning grain in the rays of the hot sun. 
The field was large, the grain was caught handful by 
handful while the sickle reaped, and night came only 
to give a short rest to gather strength for the next 
day. Such is your work. “ Say not ye, There are 
yet four months, and then cometh harvest.” The 
field is already white. That field is the world: you 
are the reapers ; the grain is ripe and ready to perish. 

He that reapeth receiveth wages.” Some of the 
grain is falling, and the plaintive voice is on the 
breeze, “ The harvest is past, the summer is ended, 
and I am not saved.” If you have ever looked at 
the ministry as a life of ease, either abandon the 


The Minister, a Servant. 


21 


thought, or at once abandon the ministry. It is a 
busy hive, with no room for drones. There is work 
in the pulpit, and work out of the pulpit; work in 
the study, and work out of the study; work pub¬ 
licly and work privately. Paul worked, preaching 
and warning the people from house to house, by 
night and by day. Of the disciples it is said : “ Daily, 
in the temple and in every house, they ceased not to 
teach and preach Jesus.” St. Augustine says: 
“ Nothing in this life is more difficult, laborious, and 
dangerous than the life of a presbyter.” Luther 
says: “ The labors of a minister exhaust the very 
marrow from the bones, and hasten forward old age 
and death.” Of the man who hid his talent it is 
said: "Thou wicked and slothful servant.” Sloth¬ 
fulness is represented as the height of wickedness. 
Men may afford to take their ease in other callings ; 
they may rest in the heat of the day, or take shelter 
from the storm, but the minister must not, dare not, 
rest. Nor will there ever be invented moral mow¬ 
ing-machines to take the place of the old-fashioned 
sickles of the pulpit. 

The minister not only labors, but he serves. The 
word minister signifies a servant. It once had not 
the honor and dignity which to-day is attached to it 
St Paul repeatedly calls himself "a servant of Jesus 
Christ,” or, as you well know, young gentlemen, a 
slave. When he alluded to his preaching he said: 
"We preach not ourselves, but Christ Jesus the 


22 Lectures on Preaching. 

Lord; and ourselves your servants for Christ’s sake/ 
Christ set us an example by girding himself and 
washing his disciples’ feet. He arrayed himself in 
the garb of a servant. “He riseth from supper, and 
laid aside his garments ; and took a towel, and girded 
himself. After that he poureth water into a basin, 
and began to wash the disciples’ feet, and to wipe 
them with the towel wherewith he was girded.” It 
is added: “So after he had washed their feet, and 
had taken his garments, and was set down again, he 
said unto them, Know ye what I have done to you ? 
Ye call me Master and Lord: and ye say well; for 
so I am. If I then, your Lord and Master, have 
washed your feet; ye also ought to wash one an¬ 
other’s feet. For I have given you an example, that 
ye should do as I have done to you. Verily, verily, 
I say unto you, The servant is not greater than his 
Ijjrd ; neither is he that is sent greater than he that 
s*nt him. If ye know these things, happy are ye if 
yt do them.” We cannot mistake such a lesson as 
this. Our work is a service; the poorest and the 
weakest have claims upon us. We are also informed 
that the way to true greatness is through service— 
6 He that will be the greatest among you, let him be 
the servant of all.” 

We have also the example of Christ in his general 
service to humanity. He says : “ The Son of man 
came not to be ministered unto, but to minister.” 
We find him “ always doing good.” He comforted 


2 3 


The Ministry , a Service. 

the sorrowing, poured sight upon the blind, opened 
the deaf ears, and raised the sick from beds of afflic¬ 
tion. He passed by no form of degradation, no loath¬ 
someness of disease. He touched the poor outcast 
leper, and made him clean. What a busy life of serv« 
ice did Jesus lead ! On foot he traveled over the 
hills and valleys of Palestine. He preached in the 
temple and in the synagogues ; on the mountain-side 
and by the shore of the sea ; to vast congregations 
and to single individuals. He taught the multitudes 
all day, and spent parts of the night on the mount¬ 
ain-side in prayer ; talked to his disciples while they 
walked, until, hungry, they plucked the heads of 
wheat to eat. Weary he sat down at the well ot Ja¬ 
cob, and yet, in his weariness, spoke those words of 
life that still thrill the world. That sublime utter¬ 
ance, “ God is a Spirit, and they that worship him 
must worship him in spirit and in truth,” is still ring¬ 
ing through the earth. He was never too weary to 
do good. 

The service we owe is the service, first, of body, 
soul, and spirit to God, which the apostle declares a 
reasonable service—consecrated to God, devoted per¬ 
petually to him, as a sacrifice, slain, and yet living. 
Then we owe a service to humanity. As Christ gave 
himself to the service of the world, so he dedicates 
all who are consecrated to him to a like service. 
That service is, teaching the children, comforting the 
sorrowing relieving the poor and wretched, following 


24 Lectures on Preaching. 

the wanderer, reclaiming the prodigal, bringing home 
the outcast, lifting up the downtrodden, removing 
burdens from the oppressed, visiting the prisoner, 
substituting smiles for frowns, and blessings for 
curses. It is to purify, elevate, and ennoble society 
every-where. There is not a human being within the 
sphere of his influence to whom he is not a debtor, 
St. Paul says : “I am debtor both to the Greeks, and 
to the Barbarians ; both to the wise, and to the un¬ 
wise.” This obligation rests upon us, because we are 
stewards of the manifold grace of God. He has given 
as the knowledge of the truth, the experience of 
grace ; not for ourselves alone, but for others. The 
steward who embezzles for himself the money intrust¬ 
ed to his care to be paid to others is no more guilty 
than the minister who, receiving gifts of grace for all 
around him, fails to bestow those gifts upon those for 
whom they were designed. 

The ground of your working for men is not their 
deserts ; you teach them not because they deserve to 
be taught, but because God has given you his truth, 
and has sent you to save them. You are never to 
turn away from any one because he neglects you, 
misrepresents you, or maltreats you. The worse the 
man is, the more imperative is the duty to try to save 
him ; the nearer he is to ruin, the more intense should 
be your effort to rescue him. Christ stooped from 
heaven to save men ; and the minister must stoop to 
rescue the lowest of the low. So, as a good house- 


The Minister , a Builder. 


25 


holder, you are to bring out of the treasury things 
both new and old, and to offer a wedding-garment to 
every guest, that he may sit down to the table when 
the Master shall appear. 

The Church of God is represented under the figure 
ol a temple. We are builders. The foundation is 
composed of the prophets and apostles, Jesus Christ 
himself being the chief corner-stone. Slowly, yet 
surely, the edifice rises ; member after member is 
joined into its rising structure, as living stones. 
Some of the materials we place in that building are 
as gold and silver and precious stones—educated, 
trained, polished, Christlike. But in our haste and 
indolence we are liable to introduce others, which are 
like wood, hay, and stubble. They will not stand the 
day of God’s examination. The great Architect casts 
them away, and our labor is lost. We ourselves, if 
so happy as to be in that grand edifice, shall be tried 
as by fire. 

You are shepherds set by the Lord Jesus to watch 
over the flock which he has purchased with his own 
blood. You are to rescue and bring back any wan¬ 
dering sheep. You are soldiers in the army of Christ, 
marshaled under the Captain of our salvation. The 
jnemies are around ; the contest thickens ; you are 
commanded to go forward. Where the battle rages 
hottest, there is the post of honor. How constantly 
should the arms be ready, that the word of command 
may be obeyed ! And yet, how prone are we to 


26 Lectures on Preaching. 

lag behind, and to wish for hours of safety and of 
ease. 

Thirdly, The transcendent greatness of the ministry 
is seen in the results to be achieved. As l teacher, the 
minister takes the word of God to instruct the multi¬ 
tude ; but his teaching far surpasses in its scope the 
teachings of the schools. Their field is limited, this 
is infinite. It reaches from eternity to eternity. Its 
glance is over all matter, and it treats of angels and 
of God. The professors in college, the lecturers in 
universities, are well satisfied when they have impart¬ 
ed the truth clearly, and when their students compre¬ 
hend it; but at that point the teaching of the minis¬ 
ter is but begun. The raw recruit in the army 
understands the word of command, and knows what 
is to be done, but fails to perform correctly or grace¬ 
fully. The young lady at her piano knows the notes, 
understands the keys of her instrument, perceives 
what keys ought to be touched ; but untrained fingers 
fail to bring out the music. The minister may teach 
his audience the doctrine of repentance, may explain 
its nature and mode, and still his work is but begun. 
He is not merely to teach his audience how to repent, 
but to bring them to repentance ; not to teach merely 
the nature of prayer, but to bring his congregation tc 
pray. He is not merely to present the cross of 
Christ, but to lead the people to its foot. He is not 
merely to tell of the forgiveness of sin, and of the 
conscious joy of redeeming love, but to bring his 


27 


Results of Preaching. 

sympathizing hearers into the full enjoyment of those 
glorious blessings. How transcendently glorious, 
and yet how difficult, the work of the preacher! He 
stands before an audience of hundreds of souls. 
They are of every possible grade. Some are Chris¬ 
tians of partial maturity ; some are babes in Christ; 
some are thoughtful inquirers ; some are unawakened 
sinners ; some are hardened scoffers ; some are pro¬ 
fessed infidels ; some are moral and honest in their 
outward lives; others are intemperate, profane, lust¬ 
ful, or covetous. To that assembly he presents the 
Lord Jesus Christ. He holds up before them, as 
though he saw him, the blessed Saviour, as if present 
before them. He exhibits him in his majesty and in 
his condescension, in his purity and in his compas¬ 
sion, in his omnipotence and in the boundlessness of 
his love. He cries : “Behold the Lamb of God, that 
taketh away the sin of the world ! ” “ Look unto me, 

and be ye saved, all the ends of the earth! ” As he 
holds this divine Saviour before the eyes of his con¬ 
gregation, and bears witness of his power, they see 
and feel, repent and believe. The heart which at 
first says, 

** Depth of mercy ! can there be 

Mercy still reserved for me ? ” 

looking at this holy vision, feels a glorious change, 
and exultingly cries out, 


** God is love ! I know, I feel: 
Jesus weeps, and loves me stilL' 


28 


Lectures on Preaching. 


His precious promise is fulfilled: “ And I, if I be 
lifted up, will draw all men unto me.” 

Your work, young gentlemen, is to take that multi¬ 
tudinous assemblage of variant characters, circum¬ 
stances, and habits, and bring them into the image of 
Christ. Those weak, imperfect, impure, and sinful 
beings must be transformed into the likeness of the 
glorious Saviour. Your work is expressed in the 
language of the apostle : “ Whom we preach, warning 
every man, teaching every man in all wisdom; that 
we may present every man perfect in Christ Jesus.” 
And again: “Till we all come in the unity of the 
faith, and of the knowledge of the Son of God, unto 
a perfect man, unto the measure of the stature of the 
fullness of Christ.” What a sublime picture is here 
presented! The making every man to stand in the 
stature of Christ—not faintly, not partially, but in the 
fullness of Christ. This is the unity of Christianity. 
His grand purpose is “ to gather together in one all 
things in Christ, both which are in heaven and which 
are on earth, even in him.” The transformation is a 
glorious one, for “ we all, with open face, beholding as 
in a glass the glory of the Lord, are changed into the 
same image from glory to glory, even as by the Spirit 
of the Lord.” This exhibition of Christ before the 
eyes and hearts of the multitude, that all may see and 
repent, believe and enjoy, is Christian preaching. It 
is the word of God presented by one divinely com¬ 
missioned, and so accompanied by the power of the 


Spiritual Transformation . 


29 


Holy Spirit that men are transformed from sinners 
to saints. Can this be done ? It was done by the 
apostles. We have the same word ; we are men of 
like passions; we have the same accompanying 
Spirit; men need the same transformation. Is the 
congregation like rough blocks from the quarry, 
from which the beautiful image is to be freed by the 
tool of the sculptor ? Are they like wild trees, whose 
useless branches must be cut off, and whose supera¬ 
bundant twigs must be pruned ? God has given us 
the instrument: “ The word of God is quick and pow¬ 
erful, sharper than any two-edged sword, piercing even 
to the dividing asunder of soul and spirit, and of the 
joints and marrow, and is a discerner of the thoughts 
and intents of the heart. Neither is there any creat¬ 
ure that is not manifest in his sight.” Nor can that 
word fail; for “ as the rain cometh down, and the 
snow from heaven, and returneth not thither, but wa- 
tereth the earth, and maketh it bring forth and bud, 
that it may give seed to the sower, and bread to the 
eater: so shall my word be that goeth forth out of my 
mouth: it shall not return unto me void, but it shall 
accomplish that which I please, and it shall prosper 
in the thing whereto I sent it.” No marvel that the 
evangelical prophet, in exultation at the glorious 
thought, exclaims: “For ye shall go out with joy, 
and be led forth with peace: the mountains and the 
hills shall break forth before you into singing, and all 
the trees of the fields shall clap their hands. Instead 


30 Lectures on Preaching. 

of the thorn shall come up the fir-tree, and instead of 
the brier shall come up the myrtle-tree ; and it shall be 
to the Lord for a name, for an everlasting sign which 
shall not be cut off.” What an exhibition of the re¬ 
newing power of the Gospel! Earth’s curse was, 
that it should bring forth thorns and thistles. But 
when man is regenerated that curse seems to pass 
away; when the Gospel, under the preaching of true 
Christian preachers, shall have filled the whole earth, 
then, indeed, will there be a new heaven and a new 
earth. Until that time we must preach on. Nor 
must we be diverted from our work by any suggestion 
that society cannot be reformed, or that the Lord 
Jesus will come visibly to cut off the wicked and to 
reign as a temporal king. I have respect for good 
men who teach this doctrine, but none for the doc¬ 
trine itself. Analyzed, it shows a lack of faith in the 
power of God’s word ; a spirit of indolence, that is 
unwilling to face calmly and patiently the thought of 
long ages of toil and sacrifice ; a spirit of vengeance, 
that calls for fire to come down from heaven. They 
think it easier to kill men than to convert them. 

Fourthly, This preaching is to be a perpetual agency . 
Other systems may change, other plans may fail; 
but this never. It is the sovereign decree of the 
Almighty God, that by preaching the Gospel of his 
Son men shall be saved. To the Jew this preaching 
was a stumbling-block. It took from him all his 
splendid ceremonials. His temple was no longer the 


3i 


Greek Philosophy. 

exclusively holy place. Jerusalem was no longer to 
be the central home of God’s people; the Jewish race 
was no longer the peculiar people of God. The whole 
earth was to be a worshiping temple. Walls of par¬ 
tition were to be broken down, all races to be brought 
on one platform, and all humanity to become kings and 
priests to God. No wonder it was to him a stum¬ 
bling-block. But to the Greek—the lover of wisdom 
and philosophy—the man devoted to science—it was 
foolishness. To such minds it is foolishness still. 
The Greek remembered the glorious record of his 
nation for centuries previous—a record of poets, 
painters, sculptors, historians, statesmen* and war¬ 
riors. To him his nation was the center of knowl¬ 
edge and civilization. Athens was the concentration 
of the refinement, culture, and mental power of the 
world. It had ruled in other days by its learning 
more than by its arms. To him the highest attain¬ 
ment of humanity was the knowledge of art, litera¬ 
ture, and science. The pencil of Apelles, the chisel of 
Praxiteles, the oratory of Demosthenes, the academic 
teachings of Plato, the practical philosophy of Soc¬ 
rates, the keen logic of Aristotle, the histories of 
Herodotus and Thucydides, the poetry of Homer and 
Euripides, the statesmanship of Pericles, and the 
military deeds of Miltiades, were the glory of the 
nation. Their books, academies, and temples were 
the honor of the land. These were the marks of 
their civilization, and the indices of their future glory 


3* 


Lectures on Preaching. 


To be told that all this was insignificant; that the only 
way to triumph over the passions and impulses of the 
heart, the only ascent to the favor of God, and to fu¬ 
ture grandeur and glory, was to come from telling 
the story of a crucified Saviour; that by exhibiting 
before the minds of the people one who was a Jew 
by birth, but who said he was the Son of God—one of 
pure, spotless life, and yet crucified between thieves— 
buried in a tomb guarded by Roman soldiers, and yet 
who rose the third day, lived on earth for a time, and 
then ascended to heaven—earth's whole aspect would 
be changed : to be told that belief in him was the only 
way by which humanity could gain purity, happiness, 
and a higher civilization, can we wonder that they 
said, “ It is foolishness ? ” Men of science say so to¬ 
day ; and yet by that preaching, which they call “ fool¬ 
ishness,” it is God’s eternal and immutable purpose to 
save them that believe. It has so saved in the past; it 
is saving still. It has been the light of our civilization, 
and its beams are scattering the darkness of the world. 

Some tell us that society has changed ; that the 
pulpit has lost its power ; that men will no longer be 
attracted. But every now and then a preacher rises 
who attracts the multitude, and rivets their attention 
upon the truth. Such men are given to us to show 
the possibilities of the pulpit, and to point to a time 
when, instead of decreasing, it shall accomplish 
grander results. Some tell us that the press has 
superseded the pulpit; that men need no longer be 


Pulpit Power. 


33 


hearers, because they are readers. The Bible is in 
their hands ; and if they need expositions or explana¬ 
tions, they have the works of great commentators. 
Why should they hear sermons, or listen to preach¬ 
ers of little experience, and of only average menta 
strength and culture ? But they forget the human 
element: the power of man over his fellow-men ; the 
force derived from experience ; the visible embodi¬ 
ment of ideal truth. Preaching is not merely, as I 
have said, the delivery of the message, but the de¬ 
livery of the message by a man who professes to 
have felt its power, and who testifies to its truth in 
his own experience. The preacher not only pro¬ 
claims the truth, but stands as a personal witness of 
its saving power. In other matters men rely on the 
same influences. What political party would go into 
an excited canvass relying merely on articles from 
the press ? The press is, indeed, a valuable auxiliary. 
It reports the strong thoughts of the clear thinkers ; 
but every party must have its conventions, its evening 
meetings, its stump speakers. Without these it fails. 
What would the temperance reformation be without 
these speakers, who themselves have been reformed ? 
What would Murphy’s influence be through the 
press alone ? It is the man who was a drunkard re¬ 
duced to wretchedness, and who was in jail when the 
word of God found him, recovered him, and elevated 
him, that they crowd to hear. When that man stands 
before an audience, tells the story of his fall, his sor- 
3 


34 Lectures on Preaching. 

row, his wretchedness, and then of his repentance, 
his reformation, his triumph over appetite, and his 
happiness, the hearts of men are stirred, and many 
a captive spirit longs for liberty. Who cares to 
read the lectures of a Gough ? And yet, though he 
tells the same story over and over, the largest edifices 
are crowded almost beyond endurance to hear him. 
Wendell Phillips has been for more than thirty years 
hunting for “ the lost arts; ” the synopsis of his 
lecture has been published over and over again ; and 
yet those who have read and those who have heard 
him hasten to hear him again. The words of Shak- 
speare, which are in almost every library, yet, ut¬ 
tered by men of dramatic power, draw to the theater 
crowds for sometimes a hundred successive nights. 
It is the man, who embodies and impersonates the 
ideas, which they wish to see and hear. Some things 
never grow old. The songs our mothers sung to us 
in childhood are still the sweetest music to our ears. 
“Now I lay me down to sleep” was the evening 
prayer of Quincy Adams, when in the presidential 
chair. The very men who denounce the pulpit as a 
failure, and declare it to be superseded, are them¬ 
selves unwilling to trust the press alone. The no¬ 
torious Ingersoll, who denounces Christianity and 
denies the being of a God, is unwilling to trust to his 
writings, but eagerly mounts the platform to address 
the people. Thus he “ steals,” not “ the livery,” but 
the agency, “ of heaven, to serve the devil in.” Eras- 


Preaching Perpetual. 35 

mus says : “ The devil is a preacher ; he preached to 
Eve, and seduced the human race.” 

Christian preaching shall never fail. The great 
Commander uttered his orders of march centuries 
ago. He never changes his plans, and will not be 
defeated. His ascending orders were, “ Go preach! ” 
and these stand good until he come again. Into 
what an illustrious company does the young minister 
enter! When Isaiah beheld them in vision he ex¬ 
claimed : “ How beautiful upon the mountains are 
the feet of him that bringeth good tidings, that pub¬ 
lished peace ; that bringeth good tidings of good, 
that publisheth salvation ; that saith unto Zion, Thy 
God reigneth ! Thy watchmen shall lift up the voice ; 
with the voice together shall they sing: for they shall 
see eye to eye, when the Lord shall bring again Zion.” 

The long line of preachers extends in unbroken 
succession from Christ himself to the present hour. 
A line, did I say ? More than a line—a pyramid of 
which he is the apex,which, each succeeding year, rises 
in altitude and widens in its base, and will rise, and 
will widen, until it covers all lands, and the living 
preacher shall be seen and heard by every child of 
Adam on the globe. It is an unbroken succession— 
not by the ordinations of men, nor by the hands of 
men, nor by the will of men, but by the power of the 
Holy Spirit. It is a holy fellowship, a glorious asso¬ 
ciation. It has had its spots. All have been men 
of like passions with us. Some entered the ministry 


36 Lectures on Preaching. 

without a divine call; others have been overborne by 
jjassion. Some “concerning the faith have made 
shipwreck, of whom is Hymeneus and Alexander 
“ Demas hath forsaken me, having loved this present 
world.” Peter denied his Master, and Judas be¬ 
trayed him. Men have disgraced themselves, and 
brought reproach upon the office ; but it still lives 
a.nd strengthens, because Christ lives with it, and has 
determined that it shall stand. He walks among the 
candlesticks, and holds the stars in his right hand. 

Lastly, Pause a moment to think of your responsibil¬ 
ity. You enter this holy brotherhood; you take 
upon you holy vows ; you perform sacred functions. 
If you faithfully proclaim the Saviour; if you skill¬ 
fully handle the two-edged sword ; if you wisely pierce 
between the sinner and his sins; if you earnestly 
exhibit the Lord Jesus in all his beauty; if you live 
for this one work alone; if you study, pray, preach, 
and visit, to make all men like Christ, then your 
reward will be glorious. The promise is : “ They that 
be wise shall shine as the brightness of the firma¬ 
ment ; and they that turn many to righteousness, as 
the stars for ever and ever.” Star may differ from 
star in glory, but all shall be radiant with the light 
of Jehovah’s face. But should you handle the word 
of God deceitfully; should you, as embassadors, for¬ 
get God’s message, and tell your own words ; should 
you forget the Majesty which sent you, and court the 
applause of the people to whom you are sent; should 


Ministerial Responsibility. 37 

you woo their smiles or court their favor, neglecting 
the message which God bids you preach ; should you, 
is watchmen, see the sword coming, and give no 
alarm; should you, as stewards, embezzle the goods 
which God gives you for others; should you, as 
builders, put in wood, hay, and stubble ; should you, 
as pastors, devour the flocks you are sent to feed; 
should you, as soldiers, fly from the field in the day of 
battle; should your trumpet give an uncertain sound, 
and souls go down to ruin through your negligence 
and fault, who can measure the awful consequences ? 
I shudder when I think of what is in the range of 
possibilities, and of the terrible inquisition which God 
shall make, when he shall ask, Where is your broth¬ 
er ? and your ears are opened to hear the voice of his 
blood crying from the ground. Better would it be 
never to have been born ; better would it be were 
millstones hanged around your necks, and you cast 
into the depths of the sea ; better that rocks and 
mountains might fall upon you, to hide you from 
“ the face of Him that sitteth on the throne, and from 
the wrath of the Lamb.” “ But, beloved, we are per¬ 
suaded better things of you, and things that accom¬ 
pany salvation, though we thus speak.” 




Lectures on Preaching 


LECTURE II. 

THE CALL TO THE MINISTRY. 

HTHE subject which next demands our attention 
is, The personnel of the ministry, or who should 
enter that sacred office. Two points are worthy of 
special consideration: First, Do the Scriptures teach 
that there is a special call to the work of the min¬ 
istry ? Secondly, If so, by what evidence may a 
young man be assured that he is so called ? 

The reasonableness of a divine call may be inferred 
from the structure of the Church, and the titles given 
to it. It is the body of Christ, himself being the 
glorious Head. As the brain directs the human 
frame, so does Christ the Church. All the plans are 
from him. 

The Church is represented as a kingdom over 
which Christ reigns. Though invisible, he inspires 
its movements, and has promised to be present with 
his ministers. They are his agents, his embassadors ; 
they stand in his stead. Every earthly government 
selects the embassadors which it sends. It would be 
an offense to its majesty for one not selected by it¬ 
self to appear as its representative. So we may well 
suppose that Christ selects his own ministers, whom 


Call to the Ministry . 39 

he sends forth to proclaim his message, and to pro¬ 
mote the interests of his kingdom. 

The Church is a vast army. The Captain of our 
salvation directs its movements. It is his preroga¬ 
tive to select the officers who are to marshal this 
army, and to appoint them to their places, that the 
great plans of his campaign may be carefully carried 
out. He is the great Shepherd of the sheep. He 
owns the flock for which he gave his life. It is his 
right to appoint pastors after his own heart to feed 
that flock. 

Another indication is found in the Jewish dispen¬ 
sation. God selected the tribe of Levi and the fam¬ 
ily of Aaron to minister before him. From time to 
time he raised up prophets as teachers, judges, and 
leaders of the people, selected at his own pleasure. 
So might we not expect that in the Christian dispen¬ 
sation the teachers should be chosen by himself ? 

We are not left, however, to mere conjecture or 
reason in a matter so important. The example of 
Christ is authoritative. Early in his ministry he 
selected a few disciples, and enjoined them to follow 
him. After their number had increased, he chose 
twelve by name for a special office. Subsequently 
he selected seventy, whom he set apart, and whom he 
sent forth—to go before him into every city, to preach 
and to do wonderful works in his name. After his 
resurrection he commissioned his disciples to go “ into 
all the world, and preach the Gospel to every creat- 


40 Lectures on Preaching. 

ure,” enjoining upon them, at the same time, to tarry 
in Jerusalem until they were “ endued with power 
from on high.” After his ascension Matthias was 
selected by lot to fill the place of Judas, after prayer 
had been offered that God would show whom he had 
chosen. St. Paul, also, was in a miraculous manner 
directly called to the work of the ministry. It is re¬ 
markable how frequently he refers to the fact of his 
calling. Many of his epistles commence with the 
declaration that he is “ an apostle called of God,” or 
“ by the commandment of God,” or “ by the will of 
God.” He indicates, also, the divine selection of 
Timothy, when he says : “ Stir up the gift of God, 
which is in thee.” 

After the ascension of Christ we find a difference 
m the mode of the call. When he selected his twelve 
disciples, and when he set apart the seventy, he 
spake to each one audibly. He made the selection 
visibly and publicly, that all might know and recog¬ 
nize their authority. So when Paul was added to the 
apostles, though Christ had ascended to heaven, yet 
he appeared to him near Damascus, took the perse¬ 
cutor captive, and appointed him to the work of the 
ministry. But the period of this direct, or audible, 
call passed away. Neither by a voice from heaven, 
nor by the light of divine glory, nor by any other ex¬ 
ternal agency, was it directly given. It came, how¬ 
ever, none the less from Christ. He ascended on 
high, and received gifts for men. And it is added : 


Scriptural Teaching. 41 

“He gave some, apostles ; and some, prophets ; and 
some, evangelists ; and some, pastors and teachers ; 
for the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Christ.” 
Thus the selection of those given to the Church was 
in the hands of its great Head, who had “ sat down 
on the right hand of God ; . . . expecting till his ene¬ 
mies be made his footstool.” If any change were 
made in the economy of the Church in this respect, 
it is incumbent on those who allege this change to 
produce their authority. But no such authority can 
be found. The true minister, in the present as in the 
apostolic age, is called of the Lord Jesus to his sacred 
office. “ No man taketh this honor unto himself, but 
he that is called of God, as was Aaron.” Such were 
the teachings of the ancient Church. St Chrysos¬ 
tom says : “ No man, nor angel, nor archangel, nor 
created power, but the Paraclete himself, has insti¬ 
tuted this office, and chosen beings yet living in the 
flesh to fulfill the ministry of angels.” Such, also, 
has been the teaching of the Church, in its leading 
branches, down to the present time. In several of 
them every candidate for the ministry is required to 
say that he believes he is “ moved by the Holy Ghost 
to take upon him the work of the ministry.” 

In what, then, does the divine call consist ? or how 
is a young man to be perfectly assured that he is 
called of God ? This question is of immense moment 
to every young minister. Without this assurance, in 


42 Lectures on Preaching. 

moments of darkness, temptation, and desponaency, 
he will be assailed with doubts; he will question 
whether he was ever called to preach ; he will be led 
to inquire whether it is not his duty to abandon the 
ministry. The more strictly conscientious he is, the 
deeper will be his questionings, and the greater his 
perplexity. But if he doubts, he is shorn of much of 
his power. The doubter never accomplishes much : 
“ A double-minded man is unstable in all his ways.” 
The man of deep conviction, even though he occa¬ 
sionally errs, is the man of power. Thomas, who, I 
suppose, seldom made a mistake, is never heard of 
except in asking questions or expressing doubts ; 
and, so far as New Testament history goes, he is not 
mentioned in the early, triumphant spread of the 
Gospel. While Peter, confident even to boldness and 
recklessness, received the keys of the kingdom of 
heaven, to open its doors to the Gentile world. 

The first evidence of a divine call is in the con¬ 
sciousness of the individual, and is a persuasion 
which, slight as it may be at first, deepens into an 
intense conviction that he is called of God to preach 
the Gospel. There is not quite so much unanimity 
among writers or Churches as to the mode of this 
call, as to the fact of the call itself. Some writers of 
distinguished talent and of high position distinguish 
between what they term the ordinary and the extra¬ 
ordinary call. In the ordinary call, they teach that 
the young man arrives at the conviction that he 


43 


Ordinary Call. 

uimld preach, from the consideration of his qualifica¬ 
tions, mental tendencies, and surrounding circum¬ 
stances ; that the same influences lead him to enter 
the ministry, which, with some changes, would have 
led him to enter the profession of medicine or law, or 
to engage in some special secular pursuit. He sim¬ 
ply follows the indications of Providence manifested 
in his own nature and in the world around him. 
These are found in his physical power, intellectual 
capacity, fondness for study, readiness of utterance, 
oenevolent tendency, and religious life. He beholds 
around him a world lying in wickedness. Men are 
going astray. He has felt in his own heart the love 
of God, with an accompanying desire to do all the 
good he can, and looks upon the work of the ministry 
as a work of benevolence and love. He believes that 
he could be useful in teaching the ignorant, and in 
elevating the aspirations of the young; in holding 
the attention of congregations, and in persuading them 
to believe the word of the Lord. He reasons within 
himself, and says, that as a minister he thinks he 
could do more good than as a physician ; that he feels 
an aversion to attending the sick, almost a horror of 
surgical operations, a doubt whether he could bear 
the frequent loss of sleep or the intense strain of 
anxiety connected with the profession, or whether he 
could confront the dangers which terrible epidemics 
might impose. He has some scruples in reference 
to the law; has a vague idea that possibly he could 


44 Lectures on Preaching. 

scarcely keep a good conscience amid the solicitation 
of clients and the temptation of fees. He even 
doubts whether he is quite fitted for the quick repar¬ 
tee and for the acrimonious controversy which so 
often occur; and whether he could bear the respon¬ 
sibility of having the life of a man dependent upon 
the success with which he might be able to plead his 
cause before a jury. So he selects the ministry, 
honestly and sincerely believing that thereby he can 
best promote his own happiness and the welfare of 
humanity. 

This, I believe, is a fair statement of the views held 
by those who regard the selection of the ministry as de¬ 
termined merely by the questions of qualification and 
adaptation. I have purposely omitted the influence 
of unworthy motives, such as the consideration of the 
ministry affording a comfortable livelihood, or of 
seeking to be “ put in the priest’s office for a piece 
of bread; ” or motives arising from the pulpit being 
a forum, where eloquence might be displayed, orator¬ 
ical power exhibited, and applause gained; or the 
consideration of the association of the ministry being 
with that class of the community which is most in¬ 
telligent, tasteful, and enterprising. Even these last 
motives may properly be considered in selecting a 
mere secular employment or profession; but those 
first enumerated are essential to any proper choice 
of business by a Christian man. For by providential 
indications one may feel satisfied that it is best to 


Divine Call. 


45 


«jmmence a certain employment, and that in it the 
approbation of God will rest upon him. Yet this is 
i,ot what I think the Scriptures teach by a divine 
call. Paul did not enter the ministry because he had 
been schooled in Cilicia, or had been brought up at the 
feet of Gamaliel, or had superior powers of logic or 
oratory, or because he preferred it to some other oc¬ 
cupation. He preached because he had received from 
Christ authority and a command to preach the Gos¬ 
pel. He was directly sent; as Jesus had said, “As 
the Father hath sent me, even so send I you.” So 
was it with all the apostles. I do not deny that the 
motives named may be worthy of consideration in 
their appropriate place. They may be regarded as 
coincident with and confirmatory of a higher call. 
But I believe the true call to the ministry contains a 
supernatural element not embraced in this descrip¬ 
tion of an ordinary call. 

The extraordinary call of such writers, or what I 
deem the true call to the ministry, does not consist 
in any audible voice, in any vision or dream, or in 
any extraordinary external circumstances. The mes¬ 
sage which God sends is spiritual. Like a still, small 
voice, it influences the inner nature, and is extraor¬ 
dinary only in that it is a special divine communica¬ 
tion. In its slightest form it is a persuasion that he 
who receives it ought to preach the Gospel; in its 
strongest form, that God requires him to do this 
work at the peril of his soul. Even in its faintest 


46 Lectures on Preaching. 

form there is this distinction between a call to the 
ministry and a choice of other professions: a young 
man may wish to be a physician; he may desire 
enter the army; he would like to be a farmer; but 
he feels he ought to be a minister. It is this feeling 
of ought, or obligation, which, in its feeblest form, 
indicates the divine call. It is not in the aptitude, 
taste, or desire, but in the conscience, that its root is 
found. It is God’s voice to the human conscience, 
saying, “You ought to preach.” 

In cases where children have been dedicated to the 
ministry, where the heart has early submitted to di¬ 
vine influence, and where associations and studies 
have been directed to this one end, it may, for a time, 
be difficult to distinguish between the purpose, or 
expectation, and the feeling of duty. That feeling 
becomes strongest when there is a conflict of motives ; 
but in the depraved human heart that conflict will 
surely arise. The holiness connected with the idea 
of preaching is not in harmony with man’s native 
tendency; and even in those who are religious from 
childhood the strength of that native tendency will 
sooner or later be manifest. 

The conviction that one ought to preach may arise 
prior to conversion. Especially is this the case 
where the young man has been blessed with a relig¬ 
ious education, and has been the subject of deep re¬ 
ligious impressions, though he has not fully yielded 
his heart to God. A few cases I have known, where 


Personal Conviction. 


47 


thoughtful, talented, and generally conscientious 
young men have stumbled at this point. They have 
feared to submit themselves wholly to the divine will, 
lest it might be their duty to preach the Gospel But 
never are such persons converted until they are will¬ 
ing to be and to do whatever God may require. Gen¬ 
erally, however, the impression that one is called to 
the ministry arises after conversion. Sometimes it 
comes in the very moment of conversion ; and, with 
the peace that calms the troubled spirit, there is a 
yearning to bring the world to the foot of the cross. 
Usually this conviction arises in the early stages of 
a religious life, and especially when the young Chris¬ 
tian begins to speak and pray in the social meetings. 
Then a greater work rises before him, and he feels 
it to be his duty to persuade sinners to be reconciled 
to God. In some cases this impression gradually 
unfolds itself like the dawning of the morning before 
the rising of the sun. In other cases it comes almost 
with the suddenness and dazzling power ‘of the 
lightning’s flash. 

Admitting the existence of this conviction, how is 
it known to be of divine origin ? Consciousness tells 
us the persuasion is there ; but how can we know 
whence it comes ? I think there is nothing un- 
philosophical in referring it to a pure spiritual source, 
even to God himself. In this respect it resembles 
the work of conversion. Peace springs up in the 
heart, but whence that peace comes consciousness 


48 Lectures on Preaching. 

alone cannot tell. Yet the true Christian at once, 
and correctly, ascribes it to a divine source. 

There is a school of philosophy, represented by 
Coleridge, which admits the existence of religious im¬ 
pressions on the human mind, and that they come 
from a divine source; but it denies that any man 
can affirm that the impression he has is from God. 
They say we can have no knowledge of the origin of 
our impressions, because they are known to us only 
through consciousness ; this consciousness, being only 
a knowledge of our own internal states, can give us no 
information of their origin; and hence, while admitting 
that the Christian is born of God, it is denied that we 
can have any knowledge of it except by way of infer¬ 
ence from our mental states. The same reasoning is 
applied to the doctrine of the ministerial call. That is, 
a young man may be truly called of God, but it is 
impossible for him to know it except by way of in¬ 
ference from surrounding indications. This philos¬ 
ophy I believe to be radically defective. 

I have not time now to enter into a metaphysical 
disquisition. This lectureship is not the place. Yet 
I believe that the same mental constitution which 
necessitates us to refer some internal impressions 
to external, visible, and material objects, leads us, 
with equal force and certainty, to refer other im¬ 
pressions to external, invisible, and spiritual sources. 
You well know, young gentlemen, that, strictly 
speaking, we know nothing of the material world. 


Spiritual Impressions. 49 

We have sensations, or impressions, within us; 
we know them only by consciousness ; but by a law 
of our nature, antecedent to, quicker and stronger 
than reasoning, we refer these impressions to an 
external source ; and, in common life, no man doubts 
that he sees, hears, and touches a material world 
It is only the philosopher who reasons and doubts. 
But, amid the impressions within us, there are some 
we cannot refer to visible matter. They either 
spring up within us from some law of our being, or 
they come to us from some invisible source. And 
I repeat, there is nothing more unphilosophical in 
referring an impression which is not of ourselves 
to a spiritual, than to a material, origin. The fact 
that men do refer certain mental impressions to an 
invisible origin is the foundation of all religious 
faith. It gives the conviction of the unseen, though 
that unseen may be unknown. Fancy paints it in its 
own colors, and wild have been the imaginings about 
ghosts and demons in various forms. 

The reference to external nature is verified by our 
senses. The different senses give corroborative and 
cumulative testimony until absolute certainty is 
produced. The impressions as to the invisible are 
corroborated and confirmed by revelation. In that 
we find there is an invisible world of spirit and angel; 
there we find that in our creation God breathed upon 
us, and we became living souls ; that in the new dis¬ 
pensation Christ breathed upon his disciples, and 
4 


50 Lectures on Preaching. 

they received the Holy Ghost, and became new creat¬ 
ures. Hence we learn, first, the possibility of the 
blessed Saviour breathing on our hearts, creating 
impressions within us. We learn, further, that 
he is the source of the pure and holy; that every 
thing good and perfect comes from above. By our 
own consciousness we know that what arises within 
us of ourselves is tainted, and oftentimes impure. 
When, then, impressions of purity and holiness and 
spiritual grandeur fill our hearts, we have the right 
to believe that these come from God; and the word 
of God assures us that they do so come, for it tells 
us that the fruit of the Spirit is peace, and love, and 
joy, with other graces. But there is more than this. 
He gives us his Spirit, that we may know the things 
freely given us of God. It is said, in the story of 
creation, that when the earth was without form, and 
void, the Spirit of God moved upon the face of the 
waters, and the first great act in that movement was 
the creation of light; so when the Spirit of God 
moves upon the darkness and emptiness of the hu¬ 
man soul, its creative fiat is, “ Let there be light.” 
As the blind man, whose eyes Jesus opened, gazed 
first on his heavenly countenance, so the light of 
grace on the human soul leads it directly to God, and 
the first utterance is, “ Abba, Father.” As the 
young convert has the assurances drawn by his own 
spirit from the peace and love within him, he has, also, 
that heavenly influence which seems to radiate his 


Confirmatory Indications . 51 

soul, and makes him feel that the Spirit of God bears 
witness with his spirit that he is a child of God. So 
in this call to the ministry, there is not only the im¬ 
pression of duty to preach, but, as it is accompanied 
by intense love to God, and intense yearning for the 
salvation of men, and for the eradication of all evii 
from the earth, it must come from a pure and spirit¬ 
ual source. But, over and above all that, there is 
such a sweet tenderness, so much of heavenly in¬ 
fluence, so much of divine light, that one feels as¬ 
sured that it is of God. I must add, however, 
that no impression can be any rule of conduct be¬ 
yond what is directly authorized in the word of 
God. To follow impressions beyond that is simply 
fanaticism. 

Admitting, however, that this knowledge is not 
absolute, but merely strongly presumptive, there are 
other indications which are confirmative. We are 
commanded to “ try the spirits, whether they be of 
God ; ” and we have tests by which that trial can be 
made. The first is, that this call to the ministry 
comes to one who has felt the breathing of the Spirit in 
his regeneration. He recognizes the same Spirit now. 
Its drawings have the same tenderness, its influ¬ 
ences have the same love, its whisperings have the 
same accent. The deeper the personal consecration, 
the nearer the soul is drawn toward God, the more 
earnest the yearning to save the world, the persua¬ 
sion grows stronger ; but when worldly influences 


52 Lectures on Preaching. 

and associations prevail, its whispers are more 
faint. 

Again, it cannot come from our own suggestions. 
We are fond of mirthfulness, gayety, amusement, 
wealth, honor, fame. We love the associations and ap¬ 
probation of the world. The pulpit calls us away from 
these. Serious duties, anxious cares, constant labor, 
and comparative poverty, occupy their place. Many 
of the wise men of the world, whose approval we love, 
say preaching is “foolishness.” Not one of the im¬ 
mense throngs that rush into life’s earthly joys cares 
to turn his thoughts to the pulpit. Nor can the sug¬ 
gestion come from the evil one, for its yearning is to 
overthrow the kingdom of darkness. The Saviour 
himself refers to this test when he says : “ If Satan 
cast out Satan, he is divided against himself; how, 
then, shall his kingdom stand ? But if I cast out 
devils by the Spirit of God, then the kingdom of God 
is come unto you.” 

Another test, is the fact that this desire is usually 
in direct antagonism to natural inclination and pre¬ 
vious purpose. The young man not only does not 
desire to preach, but he is unwilling. He had al¬ 
ready formed plans for other professions or business, 
his heart was set on a favorite pursuit, when he is in¬ 
terfered with by this call. It seems to take from 
him all his cherished plans, and all his bright visions 
of fame and glory. It not only interferes with his 
own plans, but oftentimes with those of his parents 


53 


Difficulties . 

and friends. They are so deeply grieved that even a 
father threatens to disinherit or to disown him. Yet 
in the midst of all these difficulties, the persuasion 
grows stronger that he must preach the Gospel. It 
sometimes becomes so intense that it is seldom from 
his mind. In the hours of his solitude, and in his 
lonely walks, he will even wring his hands, and say: 
“Woe is me if I preach not the Gospel.” He feels 
that he must preach, or imperil his soul’s salvation. 

In addition to all this, difficulties will frequently 
arise, almost in the form of angels of light. The 
ministry is so holy, so exalted, and he is so imperfect 
and has so many infirmities, he must not defile it. 
He says with Isaiah: “lama man of unclean lips, 
and I dwell in the midst of a people of unclean lips.” 
He thinks of his youthfulness and of his inexperience, 
and says with Jeremiah: “Behold, I cannot speak, 
for I am a child.” He fears that he shall not be able 
to speak acceptably, and says with Moses: “ I am 
slow of speech, and of a slow tongue.” Such views 
naturally deter him ; but the remedy, if he be called 
to preach, lies in divine grace and power. If it be 
needed, the seraph will fly with a live coal from the 
altar to touch his lips, and to purge away his in¬ 
iquity; or the hand of the Lord shall be on his 
mouth, so that no man shall despise his youth; or 
God will give him friends and assistants that shall 
enable him to stand before Pharaoh. Sometimes, 
however, the difficulty lies iD his relation to others. 


54 Lectures on Preaching. 

His parents are old, and they need, as he fancies, 
their son at home. He says: “Suffer me first to 
bury my father.” He has bought a yoke of oxen ; 
he has entered a profession ; he wishes first to de¬ 
vote himself to the acquisition of wealth ; or, he has 
married a wife, and, therefore, he cannot come. Yet 
whatever may be the difficulties, and whatever may 
be the embarrassments, they are all known to him 
that makes the call. Jesus says : “ Let the dead bury 
their dead. Follow thou me!” And if the heart be 
obedient, the way will be opened, parental happiness 
shall be secured, business may be disposed of, and the 
opposing wife may be converted. 

If I may make a slight digression, however, and 
whisper a word confidentially, I would say: A young 
man who sees before him even the possibility of God’s 
calling him to the ministry would do well not to mar¬ 
ry a wife until he has fully entered upon his ministe¬ 
rial work. Above all, as a student, he should post¬ 
pone the study of that department of natural science 
for a post-graduate course. To Adam, sole occupant 
of Eden as he was, God brought every animal to be 
named—and names in early days were derived from 
qualities—and thus as a bachelor Adam finished his 
studies, before Eve, the beautiful and attractive, was 
brought to his side. It is sad to say, and yet an ex¬ 
tended observation warrants me in saying, that many 
a young man has dwarfed himself, and limited his use¬ 
fulness, by a too early and hasty marriage. 


Personal Labor. 


55 


If, then, a young man feels himself called to the 
ministry by a divine persuasion, what shall he do ? 
I answer, Let him read and prepare himself thorough¬ 
ly for the work of the ministry. Let him work in 
his sphere for his Master’s cause. If he be a student, 
let him seek to influence his unconverted associates. 
If he beat home, let him lead his brothers and sisters, 
or most intimate friends, to Christ. If he find a 
Nathanael to whom his soul is joined, let him, like 
Philip, tell him of Jesus, and say, “Come and see.” 
Let him not fancy that he will one day have great 
power in addressing multitudes, but that it is not his 
work to labor with individuals. This fancy of some 
day doing great things is a fearful illusion. To do 
great things, we must learn to do little things well 
No man is fit to be the commanding general of an 
army who has not himself been drilled as a soldier. 
No man can win great power as a minister, until he 
has first met a brother’s objections, solved a brother's 
difficulties, learned a brother’s temptations, and wit¬ 
nessed how the word of God has delivered a brother’s 
soul. Congregations are made up of individual 
Man by man, heart by heart, is the conquest won 
and the young man is best preparing for the ministry 
who learns how to deal with individual cases of sin 
and sorrow, of guilt and despondence. 

Shall he tell his friends that he is called to the 
ministry? He need not. Shall he apply to the 
Church to be permitted to preach ? shall he seek to 


56 Lectures on Preaching. 

get into some pulpit to preach on some public occa¬ 
sion ? By no means. The man who is anxious to 
go is never sent. If he has so little conception of 
the responsibilities of the ministerial office, or so little 
acquaintance with himself that he fancies himself 
equal to the work, it is a sign of such mental or moral 
disqualification as to unfit him for the ministry. The 
man truly called has no need to publish it. So long 
as God speaks to him privately, let him answer pri¬ 
vately : “ Here am I ; send me.” 

The second evidence of a ministerial call is the 
voice of the Church. God has established corre¬ 
spondences throughout nature. There is the eye for 
sight, and the light and visible objects to correspond ; 
there is the ear to hear, and the vibrating body and 
the undulating air. So the great Head of the Church, 
who calls the young man to preach, leads the Church 
to recognize that call. The influence which he puts 
in the heart thrills through the voice, sparkles from 
the eye, radiates from the countenance, and signals 
itself in the earnest wrestlings of the soul. The 
young man may fancy the matter is a secret with 
himself, and may hope that it shall never oe known : 
yet as he walks the street some ministering brother, 
or some aged servant of God, will lay an affectionate 
hand on his shoulder, and say: “Has not God 
given you a greater work to do ? ” Or scarcely has the 
prayer-meeting ended, until some servant of God, pos¬ 
sibly some elect old lady, will say to him: “Has not 


57 


Call of the Church. 

God called you to preach?” Sometimes these ques¬ 
tions come so suddenly, so unexpectedly, so unwel- 
comely, that the soul cries out: “ Hast thou found 
me, O my enemy ? ” That which is discovered by 
one soon becomes manifest to all, and the Church, in 
whatever manner it may operate, opens for him a 
door-way leading into the ministry. 

This call of the Church, added to the conscious 
call, greatly strengthens the conviction of duty. 
Many scriptural instances show us the beautiful cor¬ 
respondence of these voices. God called Bezaleel 
and Aholiab to work on his tabernacle, and filled 
them with the spirit of wisdom ; but they were not 
authorized to commence the work until God informed 
Moses that he had called them. Joshua was called 
and anointed with the Holy Spirit to lead Israel, but 
the call was also revealed to Moses, and he laid his 
hands upon him. When God’s voice of prophecy 
reached Samuel it was a new experience. He 
thought Eli called him ; and the second and the third 
time he arose and ran. Then Eli perceived it was 
the Lord, and said to Samuel: “Answer, Speak, 
Lord; for thy servant heareth.” Through Eli’s voice 
Samuel learned God’s call, and he doubted nevei 
after. Goc called Saul, and he sent Samuel to anoint 
him when he would have hidden himself among the 
people. He called David from the sheep-cot, but 
Samuel poured the anointing oil upon his head. The 
disciples generally were called audibly by Christ, 


58 


Lectures on Preaching. 


the Head of the Church ; but Paul received his mes¬ 
sage not only from the lips of Jesus, but through 
Ananias as well. Timothy received a gift from God, 
but his call was partly through the laying on of the 
hands of Paul and of the presbytery. There is not, I 
believe, an instance in the Holy Writ where a true 
man was at first ever anxious to bear a divine mes¬ 
sage. He always shrunk, hesitated, plead off, and 
trembled. Thus did Moses; so did the prophets. 
Jonah fled, and would not go to Nineveh until after 
he had been well whaled. So I have known young 
men leave their neighborhoods, their local Churches, 
their associations in the East. I have found them 
wandering on the Pacific slope. But scarcely had 
they reached their destination, and engaged in social 
prayer, until some friendly voice said: “ Are you not 
a preacher?” or " Has not God called you ?” 

When the Church recognizes the young man he 
should openly and publicly prepare himself for the 
work, and, according to his opportunities, let him se¬ 
cure the utmost qualifications which he can acquire. 
Sometimes a strange intermingling of benevolence 
and self-esteem urges the young man onward, and ne 
fancies the world will go down to ruin unless he 
springs at once to the rescue. My advice to such 
young men is, Get thoroughly ready. If you were 
going into the forest to fell trees, you would need a 
sharp instrument to do a good day’s work. Be not 
in such a hurry to begin as to think the time thrown 


Preparation. 59 

away which is spent in grinding the ax. Is it not 
somewhat remarkable that Jesus never preached a 
sermon until he was thirty years of age ? and yet the 
world was going to ruin! You reply: “Yes, but 
that was the age when the Jewish priest entered on 
his office, and Christ conformed himself to Jewish 
thought and practice/' That is true; yet it is no 
less true that the great Head of the Church, for some 
wise purpose, ordained that the priest should not 
officiate until he was thirty years of age. I do not 
say that all should wait so long. Early and superior 
opportunities, unusual maturity of judgment, and the 
pressing needs of the Church, may indicate the duty 
of entering much earlier. No precise rule as to age, 
or as to extent of qualifications, is laid down in 
Scripture. The individual and the Church must de¬ 
cide in every case. In different Churches, and in 
different ages in the same Church, the standard has 
varied. The early Scottish ministers had but a lim¬ 
ited training. Dr. South satirizes severely the Puri¬ 
tan preachers of his age, who, shut out of the univer¬ 
sities, had few opportunities. The early Methodists 
felt obliged, on account of the urgent needs of their 
work, to thrust out young men with but little prepara¬ 
tion. I believe the great West, with its rapid streams 
of immigration, had it been compelled to wait for 
trained ministers from the Eastern colleges and the¬ 
ological schools, would have been a hot-bed of iniq¬ 
uity, and a seething mass of corruption. But times 


60 Lectures on Preaching. 

have changed. Congregations have been gathered , 
churches have been built; more ministers are knock¬ 
ing than can find room. God seems to say to the 
candidate, “ Prepare to the utmost; ” and to the 
Churches, “ Put only picked men on guard.” 

There is a third evidence of a ministerial call. A 
man’s own consciousness may be deceived ; even 
the Church, composed of fallible men, may err. An 
infallible criterion is needed. When the Church has 
opened the way let the young minister go forward. 
As he speaks, exhorts, preaches, prays, visits the 
sick, and follows the outcast, he will find that the 
Spirit of God accompanies his labors. His heart 
will be softened into tenderness and gratitude when 
he finds that God speaks through his lips ; the tears 
start from the eyes of his audience, their heads are 
bowed, their hearts affected, and their natures are 
changed. Under his preaching, as under the apostles 
of old, God gives to the people repentance and re¬ 
mission of sins. The souls thus saved are not only 
the trophies of divine grace, but they are also the 
seals of his ministry; they are epistles, read and 
known of all men ; they are God’s own attestation of 
a call to the work of the ministry, his own signa¬ 
ture to his ministerial diploma. Where these three 
proofs combine—the voice of consciousness, the voice 
of the Church, and the attestation of God—no man 
need doubt. In the mouth of two or three witnesses 
shall every word be established. 


Personal Experience. 6 1 

Let me illustrate one form of this call by my own 
experience, for occasional glimpses of that, I believe, 
you desire. Trained religiously, I had come to a 
young man’s years before making a public pro¬ 
fession of religion. Occasionally, prior to my con¬ 
version, thoughts of the ministry sometimes flashed 
across my mind ; but it was only a flash. After my 
conversion I was earnest for the welfare of others, 
and worked in various ways to promote the interests 
of the Church and humanity. The conviction grew 
upon me that I must preach. I tried to put the 
thought away, because I feared I could never suc¬ 
ceed. I saw the greatness of the work, and the re¬ 
proach and poverty, the privation and suffering, con¬ 
nected with the itinerant ministry. Two especial 
difficulties were in my way: First, I had no gift of 
speech. All through my studies my fellow-students 
told me I could learn, but I could never be a speaker. 
In discussing professions they thought the law was 
out of the question for me, because I could never 
successfully plead a cause. My voice was poor. I 
had always shunned declamation whenever it was 
possible to avoid it I had an unconquerable aver¬ 
sion to reciting other men’s words ; and whenever I 
attempted to declaim it was pronounced a failure. 
My associates believed, and I firmly believed, I could 
never make a speaker. So when I felt the convic¬ 
tion that I must preach the thought of the impossi¬ 
bility of preaching successfully made me question the 


62 


Lectures on Preaching. 


reality of the call. At my work and in my studies 
—for I spent three years in preparing for the pro¬ 
fession of medicine—I was frequently in mental 
agony. I think I should have resolutely rejected the 
idea, only that it seemed indissolubly connected with 
my own salvation. I longed for some one who could 
tell me my duty. I fasted and prayed for divine di¬ 
rection, but I found no rest until reading in the 
Bible a passage seemed written especially for me: 
“ Trust in the Lord with all thine heart; and lean 
not unto thine own understanding. In all thy ways 
acknowledge him, and he shall direct thy paths.” I 
accepted it, and resolved to do whatever God by his 
providence should indicate by opening the way. I 
never lisped to a friend the slightest intimation of 
my mental agony, but began to take a more earnest 
part in Church services. One Sabbath I felt a strong 
impression that I ought to speak to the people at 
night in prayer-meeting, as we had no preaching. 
But I said to myself: How shall I ? my friends will 
think me foolish, for they know I cannot speak with 
interest. Especially I dreaded the opinion of an 
uncle, who had been to me as a father, and who had 
superintended my education. While I was discuss- 
ing this matter with myself my uncle came into the 
room, and, after a moment’s hesitancy, said to me: 
* Don’t you think you could speak to the people to¬ 
night?” I was surprised and startled, and asked 
him if he thought I ought to. He said: “ Yes ; I 


Personal Experience. 63 

think you might do good.” That night, by some 
strange coincidence, the house was crowded, and 1 
made my first religious address to a public congre¬ 
gation. It was not written ; it was not very well 
premeditated ; it was the simple and earnest out- 
gushing of a sincere and honest heart. I was soon 
pressed to preach, but evaded all conversation on 
the subject as far as possible. 

My second difficulty was that my mother was a 
widow ; I was her only son, and the only child re¬ 
maining at home. It seemed impossible to leave 
her. I feared it might almost break her heart to 
propose it. But as I saw the Church would proba¬ 
bly call me, and as I had promised God to follow his 
openings, I one day, with great embarrassment, in¬ 
troduced the subject to my mother. After I had told 
her my mental struggles, and what J believed God 
required, I paused. I shall never forget how she 
turned to me with a smile on her countenance, and 
her eyes suffused with tears, as she said : " My son, 
I have been looking for this hour ever since you were 
born.” She then told me how she and my dying fa¬ 
ther, who left me an infant, consecrated me to God, 
and prayed that if it were his will I might become a 
minister. And yet that mother had never dropped a 
word or intimation in my hearing that she ever de¬ 
sired me to be a preacher. She believed so fully in 
a divine call, that she thought it wrong to bias the 
youthful mind with even a suggestion, so much as 


6 4 Lectures on Preaching. 

uttered in vocal prayer. That conversation settled 
my mind What a blessing is a sainted mother ! I 
can even now feel her hand upon my head, and I can 
hear the intonations of her voice in prayer. I was 
requested shortly after to preach a trial sermon, but 
refused. The authorities of the Church said if I did 
not preach a trial sermon they could not tell whether 
I was qualified. I replied there was no order in the 
Discipline of our Church directing, or even permit¬ 
ting, such a sermon ; that I did not desire a license 
to preach ; but had only promised God to obey the 
order of the Church, should it license me ; and that 
I never should try to preach until I was so authorized. 
So I was licensed, not without grave deliberation and 
discussion, both as to whether I would ever make a 
preacher, or whether my health afforded any reason¬ 
able indication £hat I would ever be of service to the 
Church. I entered the pulpit immediately. Through 
divine mercy some souls were awakened and convert¬ 
ed ; and, by the grace of God, I have continued to 
this day. 

You perceive, young gentlemen, that I believe in 
the divine election of ministers. So far, you may 
count me a Calvinist. I believe, further, a man so 
elected should never turn aside to other employments 
while health continues, and while he has the appro¬ 
bation of the Church. Should health and strength 
give way, he may turn to other duties. Should he 
find he was mistaken as to his call, should the Church 


Ministerial Perseverance . <*5 

find it was in error, and his services are not needed, 
he may be released. Better dig coal in the mines, or 
break stones on the road, than to stand in the pulpit 
uncalled of God and unapproved by the Church. 
But if approved, and if blessed in your labors, never 
turn aside. Let no dangers deter; let no tempta> 
tions of wealth or honor, of office or fame, allure you 
from the ministry. I have known men so called to 
turn aside. But, in a long observation, I never knew 
one who turned aside for wealth, but who either be¬ 
came bankrupt, or made shipwreck of faith, before he 
died ; or one who turned aside for office or ease, with 
out going down under a cloud. You may be pressed, 
poverty may stare you in the face, but stand as “ the 
beaten anvil to the stroke.” Do your duty, and, verily, 
you shall be fed. God will care for you as long as a 
raven has wings, or a widow in the land has a “ hand 
ful of meal in a barrel.” Think of the early Chris 
tians, of the noble line of martyrs, and your sufferings 
will sink into insignificance. Look at the great 
Apostle of the Gentiles. See him persecuted, ar¬ 
rested, imprisoned. See his back bared to the lash. 
Five times he received forty stripes, save one. I see 
him gathering his garments around his laceratid 
shoulders when he whispers, “ None of these things 
move me.” He is taken to the edge of yonder city, 
stoned, and left for dead. See him as friends gently 
raise him up and say, “ Better abandon the Gospel; 

they will kill you if you preach.” Yet, as soon as 
5 


66 


Lectures on Preaching. 


breath returns, he utters, “ None of these things 
move me.” I see him yonder, drawn out of the wa¬ 
ter ; he has been a day and night struggling in the 
deep ; nature is overcome; he lies fainting on the 
beach, the water dripping from his hair; his friends 
say, “ Surely he will never preach again but as the 
pulse beats once more, and strength returns, again I 
hear him say, “ None of these things move me.” He 
is on his way to Jerusalem ; the prophets tell him he 
is to be bound and imprisoned ; the people weep at 
the thought of seeing him no more ; the elders of 
Ephesus come down to Miletus to meet him ; he tells 
them he is going to Jerusalem, that he knows not 
what shall befall him there, save that the Spirit tells 
him in every place that bonds and imprisonment await 
him ; but he grandly declares : “ None of these things 
move me, neither count I my life dear unto myself, 
so that I might finish my course with joy, and the 
ministry which I have received of the Lord Jesus, to 
testify the Gospel of the grace of God.” Bonds and 
imprisonment did await him. He stood before Nero. 
He was condemned to die; and out of the dungeon 
of his prison he sends, through Timothy, the heroic 
and joyous message : “ I have fought a good fight, I 
have finished my course, I have kept the faith.” 
Such a grand hero was the apostle, living and dying. 
One work he did, unmoved and immovable. And 
to us he speaks: “ Follow me, as I have followed 
Christ.” 


Ministerial Teaching. 




*7 


LECTURE III. 

THE PREACHER PERSONALLY. 

I 'AKE heed unto thyself," was the injunction 
of St. Paul to his beloved disciple, Timothy. 
If he needed such admonition, educated, trained, 
and in the active ministry, so do we. The work 
rises before us in grandeur ; the voice of God calls 
us; but much depends on our devotion to the work. 

The minister is unlike other teachers. They sim¬ 
ply teach art or science, without reference to moral 
character. The printer may be an excellent me¬ 
chanic, may teach his art thoroughly, and yet be a 
very bad man. The college professor may teach 
clearly the highest problems in calculus, and yet may 
be grossly immoral. But the minister is blended 
with the truth which he teaches. He may explain 
the doctrines of the Bible intellectually, but he can¬ 
not preach properly without a personal realization of 
the truth. I congratulate you, young gentlemen, : n 
your devotion to this high and holy calling. I have 

[ spoken strongly and solemnly of the responsibility 
of the office, and of the divine call, that you might 
rest on secure foundations. Having done that, I 
rejoice that God has counted you worthy, putting 




68 Lectures on Preaching. 

you into the ministry. Your work associates you 
with the purest and best minds of earth; with 
the men who have done, and are now doing, the 
greatest work in the purification and elevation of 
society. 

For your greatest usefulness in it you need decis¬ 
ion of character. You should feel that the whole 
course of your life is settled; that you have been 
taken out of the mass of men for one special duty. 
All your powers of body and spirit, your head, hands, 
and heart, should be consecrated to this one work. 
Your language should be, “This one thing I do.” 
Where there is singleness of purpose there is usually 
great success. “ If thine eye be single, thy whole 
body shall be full of light” Mr. Wesley once said 
of a young minister of only average talents and cult¬ 
ure : “ Other men may do good ; this man must do 
good, for he thinks of nothing else.” You will make 
but little progress if you look at the ministry as a 
stepping-stone to any thing else, or as a work in 
which you can spend part of your time and have a 
large margin for other duties. In his early ministry, 
before he had received the holy baptism, Dr. Chal¬ 
mers wrote in reference to a chair of mathematics, 
that a minister could discharge all his duties on his 
charge, and have five days in the week for other pur¬ 
suits. When he felt the greatness of the work, and 
his soul had fully entered into it, he publicly retracted 
his declaration, saying he had neglected to estimate 


Avoid Imitation. 


*9 

two magnitudes, “the littleness of time” and “the 
greatness of eternity.” Do not think of being a 
preacher and something else. The powers of an arch¬ 
angel are too feeble for the conversion of the world. 
You should have a holy ambition to produce for the 
Master the greatest possible results; not merely for 
to-day, but for the entire period of your ministerial 
career. 

The young minister is frequently perplexed to 
know what model he shall set before him. He ad¬ 
mires some of his professors, or some leading men in 
the pulpit to whom he has listened, ?’id in whose 
footsteps he desires to tread. To him they are 
heroes, and, unconsciously, he has an element of 
hero worship. But the selection of any model is a 
dangerous matter. No man is perfect, and we are 
much more likely to imitate defects than excellencies. 
We do well to follow glorious examples of holy living 
and of earnest devotion to the ministry; but imita¬ 
tion of manner, whether personal or professional, is 
decidedly injurious. God has not made two spears of 
grass precisely alike, much less two human beings. 
He has impressed individuality on our minds, as 
well as on our features. It is not his law to dupli¬ 
cate copies. Illustrious as your models may be, God 
does not desire exact copies. His wisdom is shown 
in using a vast variety of instruments, and in blend¬ 
ing a vast variety of persons into the image of the 
one great Saviour. Avoid, then, all the desire for 


70 Lectures on Preaching. 

imitation. Be yourselves. Consecrate yourselves, 
not imitations of others, to the service of Christ. 

Your great aim should be to place before you the 
only true model, the Lord Jesus Christ. I suppose 
that you, as well as myself, have ofton wished for a 
description of Christ’s person and of his appearance. 
Is it not remarkable that among the four evangelists 
there is not a single allusion to his height, or size, or 
temperament; to the color of his eyes or hair, the 
form of his features, or the intonation of his voice ? 
Had there been such a record, what feelings of ex¬ 
ultation would those have enjoyed who most resem¬ 
bled him; and what fears would have perplexed 
those unlike him as to their acceptance by him, and 
their power of doing good? Nor have we any de¬ 
scription of the apostles, with the exception possibly 
of an allusion to St. Paul. We have their mental 
characteristics and their moral features ; but not one 
hint as to their differences of countenance, tempera¬ 
ment, strength, or voice. All this, as I understand 
it, is that we may copy no man. Our likeness to 
Christ should be mental and moral, and our imitation 
of him should be in always doing good. Is it not, also, 
a little singular that not one word is said about the 
particular dress of the disciples ; or that not a direc¬ 
tion should be given as to what color they should 
wear; or what the shape of their coats or cloaks 
should be? It is not even intimated that Peter’s 
dress was different from that of the other disciples 


Imitate Christ. 


7 1 

And is it not still more remarkable that, when Jesus 
sent out the disciples, he charged them not to pro¬ 
vide “ two coats,” or, as Mark has it, they should “ not 
put on two coats ? ” Is it not strange that they were 
not allowed to have one coat for traveling and for 
common wear, and another for the pulpit ? Does it 
not seem as though they were to be perfectly like 
other men—to preach in the same garb in which they 
traveled, and to show themselves to be brothers of a 
common humanity? How much like the present 
successors of the apostles they must have been! 
Dismissing, then, from your thoughts all imitation of 
human models, take as your spiritual exemplar only 
the Lord Jesus Christ; and the apostles only so far 
as they were inspired, and as they perfectly followed 
him. 

Your first duty, then, is to get such a conception 
of Christ, in all his glorious offices, as will enable you 
to present him vividly before the people. You must 
study the record of every utterance which he made, 
and every act which he performed. You must enter 
into the spirit of his compassion, his condescension, 
his diligence, and his love. To do this fully you will 
need the light of prophecy concentrated upon him, 
and a view of the circumstances of the people among 
whom he dwelt You must study not only the his¬ 
tory of Christ, the lessons taught, and the works per¬ 
formed ; but you must study him personally, until you 
have taken into yourselves the impress of his char- 


72 Lectures on Preaching. 

acter, the stamp of his own image. You must then 
translate all these into the circumstances of to-day. 
In your associations you will think, What would 
Christ have said ? What would have been his spirit ? 
Amid opposition you encounter, how would Christ 
have borne it ? Amid work to be done, how would 
Christ have performed it ? and so, in all your interming¬ 
ling in society, you are to manifest the spirit of Christ. 
To manifest it successfully, you must have it; you 
must realize the full meaning of those words, “ Christ 
in you, the hope of glory.” With this image of 
Christ in your mind and his Spirit in your heart, you 
will survey the work to be accomplished, bearing in 
mind that neither argument nor oratory of your own 
can save the people ; and yet that the best powers of 
these which you can possibly gain may be wielded by 
the Holy Spirit for the salvation of men. Your one 
work must be to hold up Christ before the people, and 
so present him as you see him and realize his power, 
that the people shall see him through your life as 
well as through your representation. People judge 
not so much of truth in its abstract as in its embodied 
form. You may speak of the meekness and love of 
Christ, but you stand in Christ’s stead before their 
eyes. They look for that meekness and love in you, 
and you dishonor your Master when you exhibit a 
spirit which differs from his. You must realize with 
the apostle, “For me to live is Christ.” Your life 
must be hid in him, so that you shall, indeed, be “ as 


Daily Reading . 73 

Christ ” to the people. Thus “ lifted up,” he draws 
“ all men unto him.” 

Paul said to Timothy, “ Let no man despise thy 
youth; but be thou an example of the believers, in 
word, in conversation, in charity, in spirit, in faith, 
in purity.” You stand before your congregations to 
show them how a Christian should live, how he should 
converse, how he should mingle in society, how 
gentle, patient, and loving he should be. If the fu¬ 
gleman, who stands before the undrilled soldiers to 
show them by his example what the word of com¬ 
mand means, commits an error, his example is copied 
and the drill is imperfect. So are you to stand as 
fuglemen before your Churches. If your spirit is 
wrong, theirs will be, also. 

That you may gain this high condition, daily read¬ 
ing of the holy Scriptures is essential. The soul 
needs them more than the body needs food. Jesus 
says: “ The words that I speak unto you, they are 
spirit and they are life.” Your object in thus read¬ 
ing should be not to gain matter for sermons, nor for 
the proof of favorite doctrines, nor for purposes of 
controversy, but to sustain your spiritual strength. 
You should discipline yourselves to read personally, 
not professionally. In his reading, the young minis¬ 
ter is too liable to apply passages to those around 
hie, and thus he fails to realize spiritual profit to 
himself. He is like the maiden lady, described by the 
humorist, that always cast glances on those around 


74 Lectures on Preaching. 

her when she joined in the response: “Have mercy 
upon us miserable sinners.” 

So, also, it is essential to be a man of prayer. While 
the minister prays for his people, he must pray espe¬ 
cially for himself. He must, indeed, bear upon h ; s 
bosom, as did the old high-priest, the names or re¬ 
membrance of his people. But, first of all, he must 
bring his own sacrifice to the altar. Successful min¬ 
isters have always been men of prayer. You have 
read how Livingston and Calamy spent whole nights 
in prayer before their wonderful sermons. So, also, 
did Fletcher of Madeley. In this they copied the 
great Master. See Luther wrestling on the floor all 
night in agony of prayer at the Diet of Worms, and 
you will not be surprised at his triumphant answer 
next day, nor at his subsequent declaration : “ Bene 
orasse est bene studuisse .” 

Another element of success is faith, personal faith 
n the atoning merits of Christ—our only sacrifice 
and our only mediator. Through it we enjoy the 
consciousness of the forgiveness of sins, and the 
assurance of our acceptance with God. We also 
need that faith which accepts the Bible as God’s 
word; that believes implicitly all his precepts and 
all his promises ; that feels perfectly satisfied that 
God’s word will have its corresponding fruit, and 
that Christ’s presence every-where, and at all times, 
accompanies his minister, so that in the pulpit, 
at the bedside of the sick, and in all his duties, 


Care of Health. 75 

he will have the assurance of an accompanying 
Saviour. 

In ministerial deportment the utmost care must 
be used. Conversation should be genial and pleas¬ 
ant, and at the same time pure and instructive. 
Neatness should be cultivated without affectation, 
and cheerfulness without levity. We must beware of 
thinking ourselves better than others because we 
have different work to do, or of in any way separating 
ourselves from the society around us. We are God’s 
embassadors, and yet servants. Christ identified 
himself with the common people. They “ heard him 
gladly,” and felt that he sympathized with their sor¬ 
rows. Even the poor outcasts approached him, trem¬ 
blingly and yet with hope. In the pulpit and every¬ 
where we must manifest the spirit of the blessed 
Master, and be ready to extend a helping hand to 
the distressed. 

To accomplish the most for humanity you must 
carefully guard your health and strength. No defi¬ 
nite rules can be given to suit all circumstances. 
You must carefully watch the effect of your food, and 
eat chiefly what is plain and simple. You will have 
kind friends who will invite you to their hospitable 
homes and to their bountiful tables ; they will urge 
you to partake freely, but let them not “ kill you with 
kindness.” Remember that the wise man says: 
“ When thou sittest to eat with a ruler, consider dili¬ 
gently what is before thee: and put a knife to thy 


Lectures on Preaching. 


76 

throat, if thou be a man given to appetite. Be not de¬ 
sirous of his dainties: for they are deceitful meat.” In 
addition to simple diet, let me caution you against 
late suppers. Mr. Wesley believed they produced 
nervous diseases, and earnestly cautioned his young 
preachers against both meat suppers and late suppers. 
My own observations have led me to the same opin¬ 
ion. Early in my ministry it was the common prac¬ 
tice for those who preached at night to eat very little 
supper, frequently none at all, before preaching, and 
to eat a regular supper, or partake of refreshments, 
at nine or ten o’clock at night. I adopted a different 
course ; ate at the regular hour, though sparingly, 
before preaching, and resolutely refused all food, ex¬ 
cept sometimes a cracker, after preaching. Nearly 
all of those who indulged suffered in the end, while 
my health improved. As there is no one law, how¬ 
ever, which will suit all constitutions and all temper¬ 
aments, each must be a law to himself. If his meals 
make him heavy and unfit for study, let him guard 
against a repetition ; if, on the other hand, he has 
a feeling of buoyancy, and can study clearly and 
profitably, he has partaken well. 

As in food, sc in sleep. The same law will not 
suit all persons. As a rule, from six to eight hours 
are sufficient. Some are able to do with much less. 
John Owen, in his university life, slept but four hours, 
and Lord Brougham about the same. Napoleon al¬ 
lowed himself five hours; Mr. Wesley, about six, or 


Hours of Sleep . 77 

from six to seven. Each must determine for himself, 
guarding against unnecessary waste of time. When 
a student, I required seven hours. My custom was 
to retire at nine and rise at four. But every few days 
I found myself oversleeping my time some five or ten 
minutes, or more. I became fully satisfied that 1 re¬ 
quired full seven hours, and that whatever moments 
I lost before I dropped asleep, or if I chanced to 
awake in the night, must in some way be made up. 
I had a fellow-student older than myself preparing for 
the ministry among the Covenanters, who scarcely 
ever retired before eleven, and was at his studies again 
between two and three in the morning. He was dili¬ 
gent and faithful; but it seemed to me that he never 
got wide-awake all day. The hours of rising will also 
vary. I was brought up in the old-fashioned way of 
rising early ; but that, like many other old fashions, 
is at present considered by many as a relic of antiq¬ 
uity, if not of barbarism. I may be influenced by 
early associations, but my conviction is that the morn¬ 
ing is the favorable time for study. An old proverb 
reads: “ The morning hour has gold in its mouth.” 
Protracted study at night I believe to be unfavorable 
to health. A slight fever or excitement rises in the 
system from the labors and anxieties of the day. The 
pulse becomes a little faster and fuller. Under 
this excitement the brain may act more rapidly, 
and one may compose for a time with more ease; 
out it makes a draft on the system, and, sooner or 


yS Lectures on Preaching. 

later, will produce nervous prostration and severe 
disease. 

Avoid all stimulants of every character, which may 
be recommended to strengthen your voice or to as¬ 
sist you in pulpit duties. I can scarcely suppose 
that any one who believes himself called t;o the min¬ 
istry will countenance their use. Yet kind friends 
will sometimes suggest that you are weak, your 
nerves are tremulous, you have been out in the cold, 
you need a stimulant; and they will urge the taking of a 
little wine or brandy before preaching. These friends, 
if from England or Ireland, will tell you that the 
most distinguished ministers are in the habit of using 
them; and I regret to say that in many churches 
there both wine and brandy are kept in the vestry 
for the use of the minister both before and after 
preaching. On my first visit to the old countries 
the kind sextons seemed to be as much astonished 
that I would not accept them as I was amazed at 
their being offered. I have known some young min¬ 
isters who used a few drops of paregoric, or a small 
quantity of opium, to give them temporary strength 
in the pulpit. I am glad to say that I have known but 
few such cases, but I must add that these were led 
in the end to either physical or moral ruin. Dr. Al¬ 
exander says: “ The instances of apostasy within our 
knowledge stare at us like the skeletons of lost travel¬ 
ers among the sands of our desert way.” “ The appari¬ 
tion of clerical drunkards, and the like, forewarn us.” 


Avoid Stimulants. 


79 


Others limit themselves to two or three cups of 
strong coffee or tea. The effect of these stimulants 
is unquestionably to give greater strength to the 
system for the time; but all such artificial strength 
is a draft which must be repaid with interest. The 
unnatural excitement will be followed by subsequent 
depression. God does not require us to use artifi¬ 
cial strength in the pulpit We must give ourselves 
in our best vigor and culture to his service, but we 
should so give ourselves that the service of one hour 
shall not destroy our power for subsequent useful¬ 
ness. I believe one reason why so many ministers 
complain of “ blue Monday ” is that they have keyed 
up their system by extra efforts beyond its natural 
tension, and the excitement passing away leaves 
them depressed. 

So with tobacco. In some places congregations 
are unwilling to receive ministers who indulge in its 
use. Many families almost dread the visits of such 
ministers, lest their growing sons will be led to adopt 
a practice which they so earnestly discountenance 
and oppose. The least that can be said is, it is a 
costly mode of needless self-indulgence, and, as such, 
it stands in the way of a minister's usefulness. He 
pleads the missionary cause, and urges his congrega¬ 
tion to economize ; but his words fall powerless whea 
they see that he does not love the cause of missions 
so much as to restrain his own self-indulgence. To 
many the odor of the cigar or of tobacco is unpleas- 


8 o Lectures on ^reaching. 

ant, and especially in the sick room. There may be 
a few cases where persons are very phlegmatic and 
inclined to corpulency, where a small amount of to¬ 
bacco may be of service medicinally. So, too, in 
certain stages of bronchial difficulty a temporary use 
may be of some relief; but for persons of nervous 
organization, as ministers usually are, it is an un¬ 
mixed evil. It gives temporary tension, to produce 
ultimate relaxation. Not a few cases have I known 
of most promising and talented young men who have 
been by it hastened to an untimely grave. I suppose 
there is sometimes a relish and enjoyment connected 
with it, for I have seen men sit for an hour smoking, 
with their feet upon a table, and professing to be 
studying. I have no doubt they had visions of great¬ 
ness and glory; but a somewhat extensive and pro¬ 
longed observation shows that their lives usually end 
with their cigars—in smoke. 

The young minister has but commenced his studies. 
He may have, indeed, graduated with honor both 
from the college and the theological school; yet he 
has only learned how to study ; he has been acquir¬ 
ing habits ; his great work lies before him. Too 
frequently, as the bent bow flies back, so, leaving the 
institution, he feels free from restraint. The clock 
does not call him ; the professors are not waiting; 
recitations are not pressing; and he feels a luxury 
in being his own. He is in danger of losing his 
habits of study; for what is not done systematically 


Hours of Study. 81 

is oftentimes not done at all. To be successful, he 
must mark out a system for himself, must arrange 
his hours of study, and adhere to them as strictly as 
possible. With system adhered to, much can be 
done, Hannah More says: “A good packer will 
get in twice as much as a bungler.” As far as prac¬ 
ticable, the morning should be spent in study, and 
kept as free from interruption or intrusion as possi¬ 
ble. Dr. Alexander says: “ Tell me how you spend 
your forenoon in your early ministry, and I shall be 
better able to predict how you will preach. If you 
idle, stroll, or habitually visit before noon, your men¬ 
tal progress may be divined.” It is difficult to say 
what number of hours should be thus devoted. I 
should be inclined to place the minimum at three 
hours, and the maximum at six. Mr. Wesley enjoined 
his preachers, wherever practicable, to spend all the 
morning in study, or at least five hours in the four 
and twenty. Many German students spend from 
twelve to sixteen hours in their study. Edward 
Calamy spent sixteen hours a day; and in preparing 
his commentary Poole occupied himself for ten years, 
rising at two or three in the morning, and studying 
till late in the afternoon, taking only a slight recess 
for a simple meal. A preacher, however, has such 
a variety of duties when in charge of a congregation 
as t: render it improper for him to study more than 
five or six consecutive hours. Besides, the preacher 

has this advantage: he can be studying every-where 
d 


82 


Lectures on Preaching. 


Unlike men whose business is in the shop or count¬ 
ing-room, and is laid aside when leaving the place, 
the minister finds subjects of study wherever he 
goes. The families in which he visits, the social 
companies he attends, the men he encounters in 
business, and the children on the streets, furnish 
him matter for thought. He is God’s messenger to 
benefit every one of them. Hence he studies their 
habits of life, their progress in knowledge, their apt¬ 
itudes, besetments, and controlling influences. He 
searches for a key that shall open the wards of their 
hearts, for knowledge which shall instruct them, and 
for consolation which shall alleviate their sorrow. 
His business is more with men than with books. 

If the poet could say, “ The proper study of man¬ 
kind is man,” much more is it true as to the minis¬ 
ter. Human nature spreads out before him. It is 
the staple on which he works. He must study the 
laws of mind, of the associations of thought, of the 
origin of emotions, the manner in which they 
strengthen or antagonize each other, and the influ¬ 
ence which they exert upon the will. For this pur¬ 
pose he needs not only to read the best authors, and 
to study the best systems, but to study man for him¬ 
self—especially to study his own congregation, that 
he may know how to apply to them the word of 
God. 

To discharge his duties properly, he will need a 
zeal approaching enthusiasm ; his whole being must 



Love for Humanity. 


83 


be absorbed in his work. The early apostles gave 
themselves “continually to the word of God and 
prayer.” They labored night and day, publicly and 
privately, in season, out of season, warning even with 
tears those to whom they had access. Such must 
be the minister of to-day—a man of one work, who 
studies how to concentrate all possible power to pro¬ 
duce one result. As the burning-glass concentrates 
the rays of light until they acquire a consuming 
power, so thoughts gathered from all sources, illus¬ 
trations from all departments, motives of many kinds, 
all pass through his mind, and are focalized on one 
point—the destruction of sin and the substitution of 
holiness. It was said of the great Master: “ The 
zeal of thine house hath eaten me up.” The prophet 
says: “ His word was in my heart as a burning fire 
shut up in my bones.” 

The strongest element of power is love for human¬ 
ity. Christ loved men so much that he gave himself 
to die for them. The true minister must also exhibit 
an intensity of love. When the sick came to Jesus 
he asked no questions as to race, parentage, or birth ; 
no questions as to their conceptions of him, or whether 
their parents or friends were his friends. He simply 
healed them all; he showed them his kindness by 
his cleansing touch; and sparks of grace, coming 
from him, electrified their souls. So the minister 
must be doing good to those around him. They may 
dislike him and avoid him, but that does not diminish 


84 Lectures on Preaching. 

his obligation to do them good. They may fly from 
him, but he is to follow them. Like the legend which 
represents Saint John as pursuing his former disciple 
into his haunts as a robber, and bringing him back 
again to society and purity, so must we follow with 
the spirit of love those who repel us, and would flee 
away. 

The apostle had so much of this spirit that we 
hear him saying, “ I will very gladly spend and be 
spent for you ; though the more abundantly I love 
you, the less I be loved.” So intense was this affec¬ 
tion that he exclaims, “For I could wish that myself 
were accursed from Christ for my brethren, my kins¬ 
men according to the flesh.” The same intense agony 
of spirit was manifested by Moses, when he prayed 
for the Israelites, saying : “Yet now, if thou wilt— 
forgive their sin : and if not, blot me, I pray thee, 
out of thy book which thou hast written.” That 
same spirit dwells in the bosom of earnest and suc¬ 
cessful ministers. “ Give me souls, or I die !” has 
been the exclamation of many a devoted servant of 
God. This longing earnestness will manifest itself 
in the spirit of the minister, will be breathed into his 
sermons, and will actuate him in all his duties. Men 
will see that he is in the ministry, not simply as a 
profession for a livelihood, but that his mission is to 
save and bless humanity. 

In his intercourse with society the preacher needs 
to avoid the spirit of dogmatism. The influences 


avoid Uogmatisnt. 


«5 


connected with the pulpit naturally lead in this direc¬ 
tion. The pulpit is “ the throne of the preacher; ” he 
utters his message authoritatively, and he is very li¬ 
able to utter his own thoughts in the same manner. 
The attorney has his antagonistic counsel watching 
him every moment, replying to what he says, ques¬ 
tioning his authorities, denying the correctness of his 
statements, showing the fallacy of his arguments, and 
the irrelevancy of his illustrations. He is compelled 
to be perpetually on his guard, and to expect oppo¬ 
sition and contradiction. Attorneys treat this as a 
necessary incident in professional life ; and, while 
highly excited this hour, they are genial and pleasant 
the next. But the minister, unused to contradiction 
or reply, thinks himself almost insulted if one calls in 
question the correctness of his views, or the accuracy 
of his statements. It would be a good thing for you if 
you could have some true friend who would carefully 
show you the weakness of your arguments, defects in 
your statements, or any errors, either in matter or 
manner, into which you may have fallen. Such a 
man would be your greatest friend, and yet how few 
are willing to receive kindly such admonition ! 

Sometimes a morbid sensitiveness, almost amount¬ 
ing to irritability and peevishness, impairs a minis¬ 
ter’s usefulness. This does not arise directly from 
his work ; the spirit of the Gospel is one of patience 
and love. But this liability springs out of constitu¬ 
tional tendency. The minister is generally of an 


36 Lectures on Preaching. 

active temperament, and frequently of fine taste and 
esthetic culture. His whole training develops nerv¬ 
ous sensibility. Poets, sculptors, painters, and sing¬ 
ers are proverbially irritable. Their cultivated sensi¬ 
bility, their accurate choice of colors, their perception 
of symmetry of form, their nice discrimination of 
musical tones and chords, all develop and stimulate 
their nervous power. What is incongruous annoys ; 
a discord shocks ; and musical connoisseurs are in ter¬ 
rible agony when others are enjoying a plain evening 
song. Every minister knows, or will know, the trouble 
that arises among singers, and the difficulty of keep¬ 
ing large choirs together. It is the result of their 
peculiarly sensitive organism. Preachers are liable 
to the same influences. They may not be either fine 
singers or renowned poets or painters, but they live 
in a realm of nervous excitement. They have a po¬ 
etic outlook ; they see pictures of beauty, images of 
grandeur, and conceptions of purity and glory. The 
realities of practical life, the hard knocks of the 
world, the discords of society, affect most uncomfort¬ 
ably such constitutions. But the minister should re¬ 
member that he is sent to exhibit the beauty of a 
Christian life and the spirit of gentleness and pa¬ 
tience in the midst of an agitated world. 

One great source of a minister’s annoyance is con¬ 
nected with his pecuniary support. In nine cases 
out of ten, this will be quite limited. He has been 
well educated, associated with respectable society, 


Self-Conceit. 87 

has acquired a taste for neatness, admires the beau¬ 
tiful in painting, and feels the absolute necessity of 
books ; but he has no fortune at his command. His 
salary, though oftentimes meager, is not promptly 
paid, and many a sad heart-ache comes from inability 
to meet pressing wants and demands. The true 
remedy can only be found in economy. In college 
life he studied political economy, but in ministerial 
life his studies will be protracted and severe in per¬ 
sonal and domestic economy. An inflexible resolu¬ 
tion should be formed never to go in debt. “ Owe 
no man any thing,” is an apostolic injunction. John 
Randolph is reported to have said in Congress : “ I 
have found the philosopher’s stone. It is, * Pay as 
you go.’ ” 

The young minister will need to guard against self- 
conceit. He may have been successful in preaching, 
and fancy he has already overcome all difficulties, 
and will take his place as one of the orators of the 
land. He has scarcely descended from the pulpit 
when some one is silly enough to tell him, and he is 
foolish enough to believe, that he has preached a fine 
sermon. He compares himself with some able and 
aged minister, and fancies that he is already more 
popular; and he lays aside his sermon with the con¬ 
viction that it is as nearly perfect as a human per¬ 
formance can be, and that he has little more need for 
study or care, because his fame is already secure. 

It cannot be denied that there is a tendency in 


88 Lectures on Preaching. 

Churches to seek for young men rather than for the 
old; and I believe this is one of the great errors of 
Christian congregations. It is not so in other pro¬ 
fessions. The older a physician is, and the more 
cases he has successfully treated, the greater is the 
confidence felt in his opinion ; and patients regard 
with doubt the visits of young physicians who come 
in the place of older ones. The attorney, as he 
grows in years, is supposed to increase in skill; and 
while clients are willing that the younger members 
of the firm shall collect testimony, and work up the 
case, they desire the counsel and advice of the senior 
member to guide them through its complications and 
intricacy. The statesman never grows too old to be 
appreciated and sought for. A Russell, a Brougham, 
and a Palmerston in England, and a Webster, Clay, 
and Benton in America, were leaders as long as they 
lived. To-day Gladstone, Disraeli, Bismarck, and 
Gortschakoff are the men who control, in great 
measure, the destinies of Europe. To an advanced 
age Thiers was the skillful and acknowledged leader 
in France. Why should it not be so in the ministry ? 
And why is it that men turn, in the most important 
interests of life affecting themselves and their fami¬ 
lies, from the counsels of age and experience, to 
those of the young and less skilled ? I may not be 
able to answer this question satisfactorily, either to 
you or myself. One reason, I believe, is the neglect 
of study on the part of many aged ministers. They 


Need of Study. 89 

miss that stimulus which belongs to the other pro¬ 
fessions. To the physician every case is new; new 
investigations in pathology may change his views as 
to the nature of the disease; new remedies are dis¬ 
covered and recommended; he must keep abreast 
of the times, or some competitor will take away his 
practice. The attorney finds some new element in 
almost every case ; new decisions are given by the 
Supreme Court, and he must study them. In states¬ 
manship new complications are constantly arising; 
the connections of nations are so numerous, their 
interests are so wide, the matters involved are so 
various, and sometimes so vast, as to require the ut¬ 
most comprehensiveness in grasp, and attention to 
the least minutiae in detail. The statesman has no 
old sermon he can pick up and apply ; he must think 
and study and write, and this keeps the mind ever 
active and fresh. Then he has around him a world 
finding fault An eagle-eyed Gladstone is watching 
a Disraeli; an argus-eyed press is watching the 
movements of every administration. There is no 
time to nod or sleep. But the old minister sits 
down under his vine or fig-tree, and there is none to 
molest him or make him afraid. He hurls thunder¬ 
bolts at the heads of scientists, who are a thousand 
miles away, and will never hear of his denunciations. 
He descants upon the sins of the Egyptians, who have 
been mummies for three thousand years ; or upon 
the pride of Babylon or Nineveh, which have been 


90 Lectures on Preaching. 

swept away by the flood of ages. He is pressed 
for time, and brings before his congregation of to-day 
a discussion he had made twenty years ago, on an 
issue then living, but now almost forgotten. His 
thoughts are of the past, his sermons are of the past, 
and the generation of to-day feels that he is scarcely 
one of them. 

But, independently of this, society loves to be 
stirred or excited. Youth has greater power in 
arousing; it has more enthusiasm and zeal. Whether 
it be more earnest in heart or not, it exhibits greater 
earnestness. The eye sparkles more lively, the ut¬ 
terance is more rapid, the gesticulation more excited, 
and the whole frame more impassioned. There is no 
need of age losing its keenness of thought or its in¬ 
tense interest in the issues of to-day; there is no 
need that it should lose its earnestness of heart, 
though it may of manner. The latter, I suppose, is 
almost unavoidable. 

I must not trench much on metaphysics ; yet I 
may say, I suppose minds differ chiefly in two things : 
First, in the rapidity with which thought succeeds 
thought. I can fancy it quite possible that some men 
may think two or three times as fast as I caa In 
the images cast from the camera, you have sometimes 
seen how slowly a shadow may pass along the cur¬ 
tain, and then again how rapidly one chases another. 
It may be so across the field of mind. Where 
thoughts move most rapidly in succession, conclu- 


Mental Differences. 91 

sions are more rapidly reached; and if, as some philos¬ 
ophers fancy, the origin of the idea of duration is from 
the flow of thought, one man may seem to live longer 
in a month than another in a year. Now, in the same 
person, as the pulse beats more rapidly in youth and 
more slowly in age, so it is probably in the succes¬ 
sion of thoughts. The second element in which 
minds differ, is in the number of thoughts which troop 
abreast across the field. I have no faith in the opin¬ 
ion sometimes advanced, that we can have only one 
idea in the mind at the same time. If we had but 
one idea, there would be no comparison and no rea¬ 
soning ; there would be no fancy, no imagination. 
Some minds may be exceedingly narrow. They are 
your severely logical minds. Their whole strength 
is spent in examining how one link of thought is fast¬ 
ened into another, and how strong and unbroken is 
the chain. The chief motion of their minds is in a 
line; and as the hound pursues the hare without 
looking to the right or left, so such men pursue an 
idea; and sometimes, when they catch it, they al¬ 
most kill it. Still, they have their use. They are 
logical, severely logical, though the skeletons they 
form are so dry that one may well ask, “ Can these 
dry bones live ? ” 

Other minds, however, see a whole platoon of 
thoughts. Usually one advances sword in hand, like 
a captain, and the others are mere privates. Such 
men write floridly, or speak floridly; they deck with 


92 Lectures on Preaching. 

jewels their favorite idea, and cover it with a pro¬ 
fusion of ornaments. They are rich in illustrations, 
abundant in the metaphors ; and sometimes so luxu¬ 
riant that the main idea is hidden under the foliage, 
and escapes them utterly ; then their speech or essay 
is point-no-point; you are bewildered, and cannot 
tell what is meant. Habit largely influences and 
controls us, but I think the ordinary law is that, with¬ 
out careful study and constant culture, not only is the 
succession of thoughts more sluggish in age, but the 
width of their platoon also diminishes. Age may 
think more correctly, but less ornamentally, and the 
common mind is pleased with illustrations, figures, 
and ornaments. Grander stores of knowledge and 
broader views of life are needed to compensate for 
the diminution of the power to charm and impress. 

There is another reason why the young minister 
is sometimes preferred. The human mind has a love 
for noticing development or growth. We love the 
beauty of the morning as the light so sweetly spreads, 
deepening in intensity before the rising sun. From 
the clear sky we anticipate a bright and beautiful 
day. The noon hour brings with it the thought of 
declension—an unpleasant thought to the mind. We 
wander through the garden : the opening bud is more 
beautiful than the full-blown rose. There is the 
thought of beauty, with the added thought of increas¬ 
ing beauty; but with the full-blown rose comes the 
idea of decay. So, too, in realms of business. Men 


Promise in Youth. 


93 


prefer investing in growing towns rather than in older 
ones. They purchase corner lots, not because of 
their value to-day, but for what it is supposed they 
will be worth ten years hence. So it is with the 
ministry. Men love to hear the young minister, for 
they say, He preaches a fine sermon, and he will 
preach better by and by. They take stock in him, 
not because of what he is, but of what he will be. 
They admire his utterances, not merely because of 
what they are, but for the promise they give of coming 
oratory. So, because of this feeling, they prefer him 
to the man who is fully developed, and whose real 
value to-day may be much greater. But if that young 
man rests on his laurels, if he fails to study, if he 
preaches only the same sermons ten years afterward, 
the Church will feel woefully disappointed, and will 
regret its investment, because the anticipated rise is 
not realized. It may be illustrated by what we find 
in our own families. The little child just beginning 
to speak is an object of admiration and delight. The 
first time he says “ Pa” or “ Ma ” distinctly the family 
is enraptured. When he is able to put a sentence 
together, though half the words may be misplaced, 
and the other half wrongly pronounced, they pat him 
on the head and clap their hands for joy. They call 
him a coming genius. But if ten years pass away, 
and he makes no improvement in his speech, it will 
not be on the head they will pat him. 

While the young minister should be guarded 


94 Lectures on Preaching. 

against self-conceit, he is also to be cautioned against 
discouragements. Eminence is not gained at once. 
The orators of to-day, like orators of old, struggle 
with difficulties. The preacher who seems to speak 
with ease and power has gained his position by long- 
continued effort. The work he does to-day is not of 
to-day. Sir Joshua Reynolds, it is said, was re¬ 
quested by a nobleman to paint for him a special 
picture. In a few weeks the order was filled, and a 
bill presented for five hundred guineas. The noble¬ 
man demurred at the price, and said it had cost the 
artist only the labor of a few days. Sir Joshua re¬ 
plied that he was mistaken; it had taken him forty 
years to paint it. So the sermon of to-day, or the 
work of to-day, though just planned or painted, is 
really the work of years of thorough culture. I pre¬ 
sume there are but few young men who have not a 
sense of discouragement when they listen to the 
efforts of superior thinkers and orators. They should, 
however, remember, first, that quite possibly they 
may equal these orators at some future period, and 
their example should be a stimulus; secondly, that 
God gives but few such men to his Church, and that 
there is plenty of room for earnest workers, even if 
not so highly talented. 

Let me speak again of myself. The only severe 
temptation I ever had to quit the active work of the 
ministry was during my first year. A church was 
finished on the circuit I traveled; an eminent mb 


Discouragements. 95 

ister was called to the dedication ; he was a man of 
great mental power, an acute and original thinker, 
but of delicate health. For some years he had been 
trammeled with doubts and perplexities, partly owing 
to his state of health, and partly owing to Unitarian 
works which he had read, and which, for a time, 
weakened his power of asserting the divinity of Christ. 
But his health had improved, he had emerged from 
all these doubts into clear and strong faith, and he 
was enjoying a sacred influence of the Holy Spirit. 
During the services he preached five sermons, full of 
thought most forcibly expressed, and accompanied 
with a divine unction. I thought then I had never 
heard five such sermons. I still think I have heard 
but few equal to them. The effect upon me was one 
of humiliation and discouragement. I felt I had no 
right to stand in the sacred desk, and to utter my 
feeble thoughts like the lispings of childhood, when 
the services of such men could be secured. I re¬ 
solved firmly to close my connection with the Con¬ 
ference at the end of the year. I did not dare to 
think of ceasing to preach; but I would be what 
Methodists term a local preacher. I would support 
myself by another profession, and preach whenever 
and wherever I could find a place to do good. I 
mentioned my purpose to but one friend, who had 
heard those sermons as well as myself, and who yet 
protested most emphatically, and even tearfully, 
against my decision. Before the year closed I had a 


96 


Lectures on Preaching. 


most interesting service. A minister, one year older 
than myself in the Conference, came to visit me, 
and I invited him to preach. My congregation was 
unusually large and intelligent, and I knew nothing 
of my brother’s qualifications. Before he had pro¬ 
ceeded far I discovered I had made a mistake. His 
thoughts were crude and disjointed, and he murdered 
the king’s English. I was deeply mortified. I got 
my head down behind the pulpit, and as he proceeded 
it got lower and lower. I was chagrined and vexed, 
and said to myself, As long as the Church has room 
for such ministers, I will stay and preach on. It 
was the last temptation I ever had. Since I have 
been Bishop it has been my lot to give that minister 
an appointment. He has never excelled as a preach¬ 
er. Though I have kept his name strictly to myself, 
I have never met him without feeling a glow o" grati¬ 
tude that, through his stumbling that evening I was 
cured of my discouragement. 


Careful Preparation. 


97 


LECTURE IV. 

INDIRECT PREPARATION FOR THE PULPIT. 

T"j*VERY work of importance demands proper 
preparation. As preaching is the most exalted 
duty which God has devolved upon man, it requires 
the most thorough qualification. Yet there are a few 
persons who claim that the minister is to speak with¬ 
out premeditation. They profess to obey the decla¬ 
ration of our Saviour to his disciples, “Take no 
thought how or what ye shall speak: for it shall be 
given you in that same hour what ye shall speak. 
For it is not ye that speak, but the Spirit of your Fa¬ 
ther which speaketh in you.” This direction, how¬ 
ever, was given only to those who were delivered into 
the hands of governors and kings, to be scourged and 
punished for their faith. It was given, also, only to 
those who were miraculously endowed, and to whom 
Christ had given power against unclean spirits, to 
cast them out, and to heal all manner of sickness and 
all manner of disease. Hence, the direction is appli¬ 
cable only, in the present day, to such as can show 
similar power, or who are arrested and brought before 
magistrates for Christ’s sake. 

Those who plead for unpremeditated speaking 
7 


Lectures on Ppeaching. 


& 

claim that they thus honor the Holy Spirit, and that 
they rely not on their own knowledge, or arguments, 
or eloquence, but on divine inspiration. I would not 
for one moment depreciate the offices and influences 
of the Holy Spirit, nor the promised presence cf 
Christ with his disciples ; but the work of preaching 
has an analogy to other works which God requires 
man to perform. The farmer prepares the ground, 
procures the desired seed, sows it properly, and care¬ 
fully protects the growing crops, yet God alone gives 
the harvest. He has put life into the seed, and wa¬ 
ters and warms it with the showers and sunlight of 
heaven. The physician, called to the bedside of suf¬ 
fering, carefully examines the character of the disease 
and its progress, and selects the best remedies within 
his knowledge; yet it is because God has so formed 
the human frame, and so disposed the qualities of the 
remedies, that health may be thus regained. God 
has given to the minister his word, as the sword of 
the Spirit; has given to him judgment and skill for 
its use, and sympathy for his congregation. The 
Holy Spirit shines upon them all, illumining the sa¬ 
cred page, guiding the judgment of the minister, and 
inclining the hearts of the congregation to hear and 
receive the truth. So that, though Paul may plant, 
and Apollos may water, God gives the increase. 

Strictly speaking, extemporaneous preaching is im¬ 
possible. A minister may select a text without hav¬ 
ing his thoughts specifically arranged, and may de- 


Matter of Sermons. 


99 


pend upon his memory and imagination for the utter¬ 
ances he is about to make; but his power of speech 
he received in infancy ; the words he employs he has 
used from childhood. If he quote Scripture, or re¬ 
fer to any incident within his experience or observa¬ 
tion, he is using his memory. The extemporaneous¬ 
ness of the speech lies only in the order in which 
his thoughts are presented, or in such suggestions as 
at the moment may occur. The office of the Holy 
Spirit is thus defined by our Saviour: “ He shall 
teach you all things, and bring all things to your re¬ 
membrance, whatsoever I have said unto you.” When 
Christ sent forth his disciples to preach he gave them 
their sermon, commanding them, “ As ye go, preach, 
saying, The kingdom of heaven is at hand.” It was 
a short sermon, but it stirred the hearts of the Jewish 
world. His further directions were, to repreach the 
lessons they had heard from him: “ What I tell you 
in darkness, that speak ye in light: and what ye hear 
in the ear, that preach ye upon the house-tops.” And 
in the great commission he directed them to “ teach 
all nations ” “ to observe all things whatsoever I have 
commanded you.” He thus gave to his disciples the 
sum and substance of their preaching, which they 
were carefully to remember and faithfully to proclaim 
wherever they went. The apostle charges Timothy, 
“ Till I come, give attendance to reading, to exhorta¬ 
tion, to doctrine.” “ Meditate upon these things; 
give thyself wholly to them ; that thy profiting may 


LOFC. 


ioo Lectures on Preaching. 

appear to all.” And again : “ If any man teach oth¬ 
erwise, and consent not to wholesome words, even 
the words of our Lord Jesus Christ, and to the doc¬ 
trine which is according to godliness ; he is proud, 
knowing nothing, but doting about questions and 
strifes of words.” 

These preparations for the pulpit may be direct oi 
indirect. The direct preparation applies to the ar¬ 
rangement of the sermon which may be immediately 
on hand. The indirect, to the accumulation of ma¬ 
terials which shall be held in reserve, and ready for 
use whenever necessary. This indirect preparation 
will now be considered. 

“ Preach the word !” was the emphatic injunction 
uttered by St. Paul among his last words. And if 
preaching be the declaration of a message sent 
through us to our fellow-men, that word is the only 
thing which we should preach. We are informed 
that “ all Scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for correc¬ 
tion, for instruction in righteousness: that the man 
of God may be perfect, thoroughly furnished unto all 
good works.” Timothy is thus congratulated : “ From 
a child thou hast known the holy Scriptures, which 
are able to make thee wise unto salvation, through 
faith which is in Christ Jesus.” That sublime pas¬ 
sage of the psalmist commencing with “ The word of 
the Lord is perfect, converting the soul,” sets forth 
the value of the word in most beautiful language. 


Study of Scriptures . ioi 

Jesus says : “ The words that I speak unto you, they 
are spirit, and they are life.” 

That the minister may successfully preach this 
word he must study it diligently. He must not read 
it merely for his personal profit, (to which reference 
was made in a former lecture,) but that he may be 
able to explain it clearly to others, and draw from it 
such lessons as may be for their instruction and spir¬ 
itual profit. For this purpose he must not only read 
it consecutively and thoroughly, but must so examine 
each separate book as to become fully imbued with 
the spirit of the writer, the age in which and the 
people for whom he more especially wrote, together 
with the attendant circumstances which add signifi¬ 
cance and force to the words. The relation of each 
part to the whole, and as embraced in the whole, 
should be so considered that the unity of the Script¬ 
ures may more fully appear. It is a unity extending 
through the ages. Made up of many parts, proceeding 
from the pens of many writers, it is yet so beautifully 
blended in its rays of various hues as to make one 
brilliant light to shine upon man’s pathway from 
time to eternity. 

For its clear elucidation, Scripture must be com¬ 
pared with Scripture, and the helps of critical writers, 
such as commentators, must also be used. Works 
illustrating the manners and customs of the people 
in the several ages, the historical connections between 
the Israelites and surrounding nations, and the geog* 


102 Lectures on Preachings 

raphy and topography of the Holy Land, will also be 
of immense service to the biblical student. I shall 
not detain you by alluding to specific authors, or by 
attempting a comparison of the relative value of 
these several studies. These matters pertain to your 
regular course, and are taught by your able and hon¬ 
ored professors more fittingly than I could teach 
them. I would earnestly recommend, however, that 
your chief attention be given to the word itself, and 
to the illustration of Scripture by Scripture. 

The Bible should be so studied that it shall be at 
the command of the preacher at all times. What¬ 
ever else he may know, or not know, he must, to be 
successful, have a ready knowledge of scriptural lan¬ 
guage. In it he will find the foundation for his best 
arguments, as well as his finest illustrations. Its po¬ 
etry is beautiful, its imagery is sublime. Its great 
value is, that it is truth stated by the Lord himself in 
such form and manner as will best reach the human 
conscience. The preacher who quotes much of the 
Bible has, not only in the estimation of his hearers 
the authority of “ Thus saith the Lord,” but there is 
also a divine unseen power so joined to those words 
that they cannot be uttered without fruit. The words 
of men, however forcible and however beautiful they 
may be, are but words. But the words of the Lord 
revealed to man and for man have connected with 
them a divine power beyond the words themselves. 
How this is I may not be able to tell; but we have 


Power of Divine Words. 103 

illustrations throughout the Holy Scriptures. When 
the Israelites stood at the Red Sea there was no power 
in the words of Moses more than in ordinary words, 
yet because God directed him to utter them, the wa¬ 
ters were parted and the dry land appeared. When 
Elisha, with the mantle of Elijah, smote the Jordan, 
the cloth was simply like other cloth ; Elisha’s arm 
was strong only as our arm, yet the smitten river 
opened a pathway, and Elisha went over. When Je¬ 
sus spoke to the winds and the waves, I suppose 
there was nothing remarkable in his tone or manner, 
and yet the elements obeyed, for they felt the voice 
of God. You remember how the seventy came back 
after Jesus had sent them forth to preach, and in¬ 
formed him with joy that “ even the devils are sub¬ 
ject unto us through thy name.” I suppose they 
were amazed when they found the words which they 
uttered accompanied, or followed, by such glorious 
results. It was because the words they spake were 
the words which Jesus gave them. So those words 
from your lips will be the power of God unto salva¬ 
tion. 

You will find, also, that men the most eminent for 
usefulness have been the closest students of the 
divine word. Some of them knew but little else. 
Out of the Bible and his own experience Bunyan 
drew the wonderful story of the “ Pilgrim’s Progress,” 
which has probably a hundred readers where the 
most eloquent sermon that the greatest uninspired 


104 Lectures on Preaching. 

orator ever uttered has but one. We have South 
and Barrows, Howe and Goodwin, Calvin and Lu¬ 
ther, Wesley and Edwards, in our libraries, end 
among our standard works, yet they are read and 
studied only by the few; but the words of the 
humble tinker are in almost every cottage, and they 
have brought comfort and peace to many a troubled 
soul. The secret is, he used God’s word more than 
his own. One of the highest dignitaries in England 
is reported to have said, “ The Bible and Shakspeare 
made me Archbishop of York.” It is only by an 
intimate and ready knowledge of the Scriptures we 
can be “ thoroughly furnished for all good works.” 

Let me caution you against underrating any por¬ 
tion of the Holy Scriptures. The Psalms are beau¬ 
tiful, the Gospels and Epistles are rich and instruct¬ 
ive, but they are only parts of the word of God. 
Never allow yourself to speak or think disparagingly 
of the Old Testament. It is as much the word of God 
as the New. It would not have been revealed, but 
that God saw it was necessary for our humanity. Its 
necessity is not merely historical, prophetical, or ex¬ 
planatory ; but there are rich veins of truth cropping 
out amid its local histories, and even its darkest nar¬ 
ratives, like the veins of gold and silver amid the 
rugged quartz of the mountains, that will amply re¬ 
pay and enrich the devoted searcher. May I illus¬ 
trate by an incident from my own reading and ex¬ 
perience ? I was a Bible reader from my childhood, 


Dark Portraits. 


105 

and I remember that very early I was surprised that 
so many evil things were written about the best men ; 
that the portraits of some of them, though command¬ 
ing as a whole, were drawn with exceedingly dark 
colors. There were even passages which, it seemed 
to me, might as well have been omitted. It did not 
seem to me that they added either to the glory of 
God or to the real instruction or edification of hu¬ 
manity. When I asked my teachers why they were 
there, I was answered: It was to show the truth¬ 
fulness and impartiality of the divine writers; if 
they had drawn these characters without shadows, 
the portraits would not have been true; and their 
narratives would have been eulogies rather than his¬ 
tories. I supposed the explanation was the best 
which could be given, but it was not satisfactory. 1 
could not help saying to myself, that had I written 
the life of Noah I would have omitted that so mi¬ 
nutely described scene of his drunkenness and dis¬ 
grace. Had I written the life of Judah, I should not 
have dwelt on his association with Tamar. Had I 
♦ been writing a sketch of David, I should have passed 
more rapidly over the story of Bathsheba; and I 
would not have made so prominent the sins of Solo¬ 
mon. Then I was told that these incidents were re¬ 
nted that the wonderful mercy of God might be ex¬ 
hibited, and that hope might be given to sinners in 
every age, when it was seen that, notwithstanding 
these vices and crimes, God pardoned and honored 


io6 Lectures on Preaching. 

his servants still. That view gave me more comfort, 
but not perfect satisfaction. 

I was reading one day, when it occurred to me 
that nearly all these dreadful things were recorded of 
the ancestors of Christ; that Noah was not the only 
man who had used strong drink; nor Judah, nor 
David, nor Solomon, the only men who had gone 
astray. They were, after all, picked men; while 
around and beneath them was a mass of the degraded 
and corrupt. Those were passed by, while the faults 
of these men, ancestors of Christ, were carefully re¬ 
corded. Then there opened before me what seemed 
a new range of thought. The Romanists have been 
trying to get the human nature of Christ as far away 
from our humanity as possible, and hence have 
taught the immaculate conception of Mary. Not so 
with the Scriptures. They show that on his human 
side Jesus was the descendant of ancestors no better 
than other men ; that among these ancestors were 
those who had been guilty of every vice and crime 
possible to humanity; that the blood which from the 
human side coursed through his veins had come 
down for centuries through the vilest of the vile. 
Yet in that humanity he had dwelt; his presence 
made and kept it pure and holy. And that human- 
ity, thus representing the whole race, he has exalted 
to the highest heavens. Then came to my heart the 
consoling thought, What if I have hereditary tend¬ 
encies ? what if my nature has been derived from 


Errors of Disciples . 


107 


sinning ancestors ? That Jesus who dwelt in a human 
frame eighteen hundred years ago can dwell in my 
humanity, and can make and keep it pure. Then I 
thought of his wonderful condescension, and I read 
with new light that passage: “ For what the law 
could not do, in that it was weak through the flesh, 
God, sending his own Son in the likeness of sinful 
flesh y and for sin, condemned sin in the flesh.” This 
view has seemed to bring the Saviour nearer to me 
than ever before. He is the Son of Man, and as 
such he not only knows our weaknesses, but as our 
great High-priest he is “touched with the feeling of 
our infirmities,” and “ was in all points tempted like 
as we are, yet without sin.” How logically and how 
beautifully the exhortation follows: “ Let us there¬ 
fore come boldly unto the throne of grace, that we 
may obtain mercy and find grace to help in time of 
need.” 

I must leave this for such limitations and cautions 
as the subject naturally suggests. I have used it 
merely as an illustration of how you may use the 
Bible for yourselves, and what comfort you may draw 
from even its apparently useless and darkest passages. 
The same thought leads me to Peter and Judas. I 
am not glad that any man ever did wrong; but I am 
glad that, since Peter cursed and swore and denied 
his Master, it is recorded of him ; and that the awful 
betrayal of his Master, and his terrible end, are re¬ 
corded of Judas. I am glad because if Peter, not- 


io8 Lectures on Preaching. 

withstanding his error, was recalled to his Master's 
favor, so may even I, if erring, be brought back and 
employed in my Master's service. The fact that the 
eleven apostles went forward boldly preaching, not¬ 
withstanding the wickedness of Judas, encourages us 
to go forward, notwithstanding a brother minister 
may have fallen by our side. I remember, when a 
young pastor, how some case of scandal distressed 
me exceedingly, and I feared lest the standing and 
influence of the Church might be destroyed. But 
when I remembered that one in twelve of the disci¬ 
ples whom Jesus had chosen committed such a ter¬ 
rible crime, and yet the Church stood, and in fifty 
days added three thousand converts, I felt there could 
be no danger of the Church being now overthrown by 
the folly or wickedness of one of its members. 

I believe there is no part of the Scriptures which 
may not be made profitable to the Christian mind; 
that every single part of it was given for our edifica¬ 
tion. I have no sympathy whatever with that spirit 
which finds myths and mixtures in the word of God. 
I do not underrate true criticism. It is exceedingly 
important to determine the genuineness and authen* 
ticity of the text. I appreciate highly the labors of 
such scholars as Griesbach and Alford; but when 
they have determined for me what the true text is, I 
accept it in my heart of hearts as the word of God. 
Adopt no theory of inspiration which diminishes 
your reverence for the Bible as the expression of the 


Range of Bible Truth. 


109 


thoughts and will of the Almighty. By whomsoever 
he speaks, howsoever he speaks, whosesoever lan¬ 
guage, memory, and imagination he may have em¬ 
ployed, the revelation is all his own. I heard Cardinal 
Manning once in London claim a superiority in this 
respect for Romanism over Protestantism. He said, 
in substance, that the Protestant clergy dissected the 
Bible, found a myth here and an interpolation there, 
and accepted only what seemed to them in accord¬ 
ance with their feeble reason. “ But/’ said he, “ show 
me a Catholic priest in the kingdom who shall dare 
to call in question the authority of a single text, and 
he shall not be a priest for six hours.” The way 
some of the biblical critics discuss the Bible recalls 
to my mind a reported saying of President Grant 
Some one mentioned to him that a certain Senator, 
who was charged with being egotistic, had not much 
faith in the Bible ; his laconic reply was, “ Why should 
he ? he didn’t write it.” 

The Bible has this great characteristic—no man is 
able to comprehend and embrace all its truth. Minds 
of different perception and structure see such parts 
of it as are specially applicable to their temperaments 
and their wants. It is studied to-day for chronology, 
to-morrow for history ; now for its prophetic imagery, 
and then for its precious promises. But while no 
man can comprehend the whole, each can find what 
is amply sufficient for himself. It has something in 
it for men of all classes and for men of all conditions. 


no Lectures on Preaching. 

The preacher, like Ezra of old, reads in the book of 
the law, and gives the sense ; he translates its orien¬ 
talism into western phrase, its tense of the past into 
the present, and reveals to the audience not merely 
its words, but the influence it has exercised upon his 
own nature. He searches its pages to find some¬ 
thing for every form of Christian experience, and to 
comfort some sorrowing heart with “ Thus saith the 
Lord.” It is a perpetual fountain, from which issues 
the water of life; it is an armory, from which the 
Christian soldier is equipped for combat. We are 
under orders—marching orders ; we have received 
our instructions from the General-in-chief. Shall we 
not read every line, and study the meaning of every 
word ? They are orders for ourselves personally, and 
orders for our congregations ; orders for to-day, and 
orders for to-morrow. The more frequently they are 
read, the better they are understood, the more easily 
and perfectly they can be obeyed. 

The New Testament is peculiarly rich in its pre¬ 
cious promises, yet it is in great measure an expan¬ 
sion of the Old. The titles of Christ were given him 
in prophecy. His work was typified and his vicari¬ 
ous death foreshadowed in sacrifices. Every-where a 
line of illustration runs through the Old Testament 
which is more perfectly developed in the New, like 
the plant which thrusts its roots deep into the soil, 
but unfolds its blossoms in the sunshine and air. 
There are threads of gold running through the 


Ill 


The Divine Logos . 

entire warp, from the beginning to the end; there 
are clasps which bind together Genesis and Revela¬ 
tion. 

Take the first verse in St. John’s Gospel, “ In the 
beginning was the Word, and the Word was with God, 
and the Word was God,” and to me it points directly to 
the garden of Eden and the creation of the world. The 
beginning is the same. On our parents in Eden there 
came down a cloud of darkness, a pressing burden of 
wretchedness and woe. Eden’s gates were to be 
closed, and cherubim were to guard the entrance. 
Into this thick darkness one ray of light pierced 
from the throne of God. In the dumb astonish¬ 
ment of all nature one word, one promise of hope, 
reached the human ear. That word was spoken to 
the serpent, but Eve heard it: “ I will put enmity 
between thee and the woman, and between thy seed 
and her seed : it shall bruise thy head, and thou shalt 
bruise his heel.” Without that word, that promise 
of a Redeemer, earth had been without comfort, life 
without hope. That word Eve hid in her heart. 
When she drew to her bosom her first-born son, I 
fancy she thought that promised seed had come ; and 
she called him Cain, for she said, “ I have gotten a 
man from the Lord,” or, as it is sometimes rendered, 
44 the man from the Lord”—the One who was to 
bruise the serpent’s head and re-open the gates of 
paradise. How sad her heart, when her hopes were 
disappointed, and his hands were stained with his 


112 


Lectures on Preaching. 


brother’s blood! Child after child was born, chil¬ 
dren’s children grew to maturity, generation after 
generation rose around her, but society grew worse, 
and no Redeemer came. For nine hundred and thirty 
years Adam looked and watched and waited, but no 
conquering Messiah appeared. Yet that promise of 
hope was handed down from generation to genera¬ 
tion ; it was God’s word that a Deliverer should come. 
The ages rolled on. In the midst of prevailing dark¬ 
ness there came a ray of light to Enoch, and he 
prophesied, saying: “ Behold, the Lord cometh.” The 
earth was swept with water, and the nations waited 
century after century, the one great word of God 
standing as the only light for human faith and hope. 
The promise was repeated to Abraham and to the 
patriarchs; light shone on the mountain top of 
prophecy, and the glimpses were seen of a coming 
Saviour, whose voice whispered, “ Lo, I come to do 
thy will, O God.” To me this is the one word of 
life and hope that, while generations passed like grass, 
endured forever. It filled the mind of the apostle as 
he gazed on an incarnate Saviour, and exclaimed : 
“ The Word was made flesh, and dwelt among us. 
and we beheld his glory, the glory as of the only be 
gotten of the Father, full of grace and truth.” This 
was the Word, the Logos alike of the Old Testament 
and of the New, promised in Eden, manifested in 
Bethlehem, announced by the angel of the Lord to 
the wondering shepherds as “ good tidings of great 


H3 


The Divine Logos. 

joy, which shall be to all people.” Then follows that 
beautiful declaration : “ Suddenly there was with the 
angel a multitude,” not of angels, but “ of the heav¬ 
enly host, praising God, and saying, Glory to God in 
the highest, and on earth peace, good-will toward 
men.” As Miriam led the songs of the daughters of 
Israel at the triumphant passage of the Red Sea— 
more than eighty years old though she was—so it 
has seemed to me that Eve, the mother of us all, led 
the raptures of that heavenly host, as, after four 
thousand years of waiting, she saw in Bethlehem the 
appearance of the promised Redeemer. No marvel 
the burst of the song was “ Glory to God in the 
highest! ” and then, as memory glanced to the death of 
Abel, and all the wars and strifes of earth, it was 
added—“ On earth peace, good-will toward men.” 

In the Book of Revelation, when the predicted 
victory has been accomplished, the Conqueror appears, 
and is called “ Faithful and True.” He had bruised 
the head of the serpent, and it was added—“ He was 
clothed with a vesture dipped in blood : and his name 
was called The Word of God.” 

I cannot help turning away, with a sense of relief, 
from the interpretation that makes the apostle that 
leaned on Jesus’ breast seek among the philosophy of 
the Gnostics for that Logos or Word, the shadow of 
which they had learned from tradition, while the sub¬ 
stance itself shone from the holy Scriptures in the 

promises made by the Father. 

8 


ii 4 Lectures on Preaching. 

In addition to the study of the holy Scriptures, 
with all accompanying helps, we should have a clear 
and decided conviction as to the great doctrines of 
the Bible, and their relation each to the other. The 
student should examine carefully the views held by 
leading minds in reference to these doctrines ; should 
compare them carefully and prayerfully with the 
holy Scriptures ; and should adopt such views as he 
believes are clearly derived from the word of God. 
He should be so independent in thought as to ex¬ 
amine for himself every creed, or confession, or sys¬ 
tem, and not to receive it simply on the authority of 
tradition, or of antiquity, or of leading minds. The 
Bible, and the Bible alone, is the ultimate standard 
of reference. “To the law and to the testimony : if 
they speak not according to this word, it is because 
there is no light in them.” At the same time he 
should give due regard to the opinions of wise men, 
and weigh them carefully; he should regard as 
worthy of the most serious consideration the utter¬ 
ances of the Church through the various ages, and 
the systematized and formulated doctrines which 
have guided the Church amid hours of danger and 
darkness, and to which good men have clung with 
the conviction that they were the truth from God. 
The presumption is always in their favor, and they 
should not be set aside without the fullest investiga¬ 
tion and the clearest conviction. Some young min¬ 
isters there are with whom it seems to be proof suf- 


Heresies Revived 


I! 5 

ficient that doctrines are wrong because they were 
held by the Church in other ages. They are so filled 
with the thought of the progress of to-day that they 
fancy all that is old must be untrue. They feel them- 
seives fitted for reformers; they are to renovate so¬ 
ciety and usher in a glorious age ; their business is to 
reject all which society believes, and, under the claim 
of independence, strike out into new and unexplored 
paths. Such young men forget, or, rather, possible 
they never knew, that the heresies which they ii • 
trude upon the Church are but the rubbish and drif - 
wood rejected by the master builders of old, aral 
which have remained for centuries so worthless as 
to be forgotten. Under the boast of the new, they 
are simply championing the exploded of the old. In 
theology there can be no new doctrine, for the foun¬ 
dation is in the Bible alone. There may be new 
turns of thought, more fitting expressions, more per¬ 
tinent illustrations, and even unperceived duties and 
meanings may be found in the sacred page, but the 
radical, fundamental doctrines are the same; they 
are like the blessed Saviour himself, “ The same yes¬ 
terday, to-day, and forever.” Even the varying 
views in reference to doctrines have been so thor¬ 
oughly discussed by the different schools of thought, 
that no unexplored territory is very likely to be 
found. Still, I would not repress investigation ; I 
simply decline to leave the beaten turnpike, on which 
men have trodden for a thousand years, for a new 


n 6 Lectures on Preaching. 

pathway which some explorer has marked out through 
the woods, until I am assured it is more direct, or 
better fitted for travel. 

I have nothing to say as to the system of doctrines 
which you accept or believe, but I urge you to be 
men of conviction. Give yourselves no rest until 
you find the truth as revealed to you; then believe 
it, and believe it with all ypur hearts. Around these 
fundamental truths passages of Scripture will form, 
until, under the law of mental crystallization, they 
shall be as pure crystals, polished by no human hand, 
and reflecting the light of God. Unless you have 
firm convictions as to what the Scripture teaches, 
you are not fitted for leaders. Your trumpet should 
give no uncertain sound; you should know of the 
doctrines, whether they be of God. It is not your 
office to stand in the pulpit and express doubts. If 
you have any, let them be cleared away before you 
speak; for you come to bear, not a message of 
doubts, but a message from the Lord. Christ, your 
great model, spake as one having authority, and not 
as the scribes. Christ never uttered a doubt in his 
teaching: it was positive in its character. The dis¬ 
ciples never uttered doubt, but spake the word of the 
Lord with all boldness. You owe this to your con¬ 
gregations, who look to you for instruction and guid¬ 
ance. You owe it to yourselves, for without it your 
power will be frittered away. Men of force say, 
“ We believe, and therefore speak.” Whoever reads 


Divinity of Christ. 


« 7 

the epistles with care will notice their strong, posi¬ 
tive utterances. Where there is doubt there is dim¬ 
ness and hesitation, sharp lines of definition are 
lacking, and clear presentation is unknown. Men 
talk around and around a subject without piercing 
directly to its essence and marrow. 

Among the doctrines which should be presented 
most clearly and strongly, and on which the young 
minister should be thoroughly prepared, I name, first, 
the divinity of Christ. I pass by any remarks on the 
being or attributes of God. These are so clearly 
stated, so fully believed by people generally, as to be 
considered universally accepted. Here and there an 
erratic being may arise who doubts or denies. Oc¬ 
casional sermons may be preached on such topics, 
but I believe the head is seldom at fault so much as 
the heart. If it be true that with the heart man 
believeth unto righteousness, I believe it is also true 
that out of the heart proceed all evil thoughts, among 
which infidelity and atheism are occasionally found. 

The divinity of Christ is, as I believe, the articulns 
stantis vel cadentis ecclesioe , rather than that of justifi¬ 
cation. The latter has its foundation in the former ; 
and in Luther’s time the former was scarcely called in 
question. The history of the Church in all ages 
shews that the men who reformed the world drew 
their power from the inspiration of this doctrine. No 
Church has ever conquered the heathenism of the 
world, or carried its light permanently into the dark 


118 Lectures on Preaching. 

places of the earth, or has been distinguished for 
bringing back the prodigal, or saving the outcasts, 
but by the exaltation of the cross of the divine Sav¬ 
iour. It was on this confession of his divinity, tha 4 
he promised that his Church should stand. When 
he asked his disciples their opinion as to his charac¬ 
ter, and when Peter said, “ Thou art the Christ, the 
Son of the living God,” the reply was made, “ Upon 
this rock I will build my Church; and the gates of 
hell shall not prevail against it.” He had taught his 
disciples to call no man master, yet he said to them, 
“ Ye call me Master and Lord ; and ye say well; for 
so I am.” The true Church ever stands in the same 
attitude, and looks up to Christ as its divine Lord 
and Master. I do not say that you must preach this 
controversially, but preach it prominently; assume it 
and declare it as it is taught in the holy Scripture. 
I do not advise you to spend your time upon ques¬ 
tions of subtilty. There are mysteries in the mode 
of the divine existence beyond the reach of our con¬ 
ceptions ; for the infinite cannot be measured or 
fathomed by the finite. How it may be with others 
I cannot say, but on this subject analogies, illustra¬ 
tions, and reasoning have never afforded me full sat¬ 
isfaction. I could meet objectors with them ; I could 
silence cavilers ; but I rest solely on the word of God 
as the foundation of my faith. 

The depravity of the human heart, the inherited 
tendency to go wrong, are so fully shown, by both 


Doctrinal Preaching . 119 

observation and experience, that it would seem as 
though there ought to be no difference of opinion as 
to the fact. I think all men every-where have pretty 
fully believed that in other men the human heart is 
“ deceitful above all things, and desperately wicked.” 
There may be differences in speculation as to how 
that depravity comes, to what extent it reaches, and 
how it may be removed ; but unless man is so de¬ 
praved he needs no Saviour. But if that depravity 
inheres in his very nature he needs a divine Saviour 
who can create him anew. To man thus sunk in 
guilt, the doctrine is preached of an atoning Saviour 
who died in his stead, who magnified the law and 
made it honorable, and who made it possible for God 
to “ be just, and yet the justifier of him which believ- 
eth in Jesus.” These are to me the cardinal doctrines 
of the Gospel—a divine Saviour making an atone¬ 
ment for sinful man, and thereby restoring him to 
the divine favor. On these doctrines, and their col¬ 
laterals, every young minister should gather such 
Scripture proofs and arguments and illustrations as 
shall make his Gospel glad tidings to the sens of 
men. 

I am aware that among many there is an aversion 
to doctrinal preaching ; but the injunction of the 
apostle to Timothy was : “ Take heed unto thyself, and 
unto the doctrine; for in doing this thou shalt both 
save thyself, and them that hear thee.” Again: “ Re¬ 
prove, rebuke, exhort, with all long-suffering and doc- 


120 Lectures on Preaching. 

trine. For the time will come when they will not 
endure sound doctrine; but after their own lusts 
shall they heap to themselves teachers, having itch¬ 
ing ears; and they shall turn away their ears from 
the truth, and shall be turned unto fables.” The dis¬ 
position to avoid the examination and the preaching 
of doctrine almost inevitably leads to fables, and fool¬ 
ish and unlearned questions. By studying doctrines 
carefully, however, I do not mean that they should 
be set forth in a controversial manner, but be taught 
as the teacher would instruct his class in algebra or 
geometry, giving them positive views, as though no 
others had ever been taught. 

Prominent, also, among these teachings must be 
the influences of the Holy Spirit. Through its in¬ 
fluence alone all good begins in man. It is the agent 
of our awakening, justification, and sanctification; 
and without its precious influence there could be no 
hope and no life for our world. The doctrines of the 
immortality of the soul, of the resurrection of the 
body, and of future rewards and punishment, should 
also be distinctly set forth, and given such promi¬ 
nence as we are taught in the Holy Scriptures. 

The study of Church history should, also, claim a 
minister’s attention. I wish there was some work 
on this subject which gave the true life of the Church, 
and was not so much occupied with discussions as to 
heresy and orthodoxy, and the lives of a few of the 
leaders. Published sermons may, also, be highly serv- 


Collecting Materials . 121 

iceable, that the young minister may gain a view 
of the matter and manner which distinguished those 
ministers who have been most successful and useful. 
He should read them, not to copy or imitate, but to 
find suggestions and inspiration, which may add to 
the breadth of his views and to the facility with 
which he may perform his work. I should recom¬ 
mend, however, that the reading be confined to the 
sermons of the great masters. 

These materials thus collected should be thorough¬ 
ly digested; they should be transformed and trans¬ 
muted into one’s own current of thought. In this 
way the individual’s performance will be original in 
its character and in its structure, and will be enriched 
with thoughts and illustrations of beauty and grand¬ 
eur which shall give to it a higher character and 
greater force. This will not be plagiarism, for it is 
not the simple use or quotation of another man’s 
work, but, like the stream whose volume is swollen 
by every little rill, it will hurry onward in its own 
channel, making its own music as it flows. We coin 
few new words. The greatest inventors create no 
materials ; they simply place in new relations what 
have been already known. 

Various plans are pursued in collecting and pre¬ 
serving materials. The use of scrap-books and com¬ 
monplace-books cannot be too earnestly commended 
for preserving such items as may come under your 
notice, and for which you may have need of ready 


122 


Lectures on Preaching. 


reference. In reading, it is well to have a pencil in 
hand and a note-book convenient, not only for the 
sake of quotations or for marks of reference, but, 
what is still more valuable, to preserve the thoughts 
which are suggested to your own minds rather than 
stated by the author. 

As an element of preparation the pen should be 
freely used. I speak not now of the question of 
written or extemporaneous sermons, but of that facil¬ 
ity in writing which a minister should possess. This 
habit is absolutely essential. You should write much, 
and strive to write well; yet, first, write much. All 
nature is luxuriant in infancy. What an immense 
number of leaves crowd each other and fall away! 
What a profusion of buds and flowers—ten times 
more than any tree can develop in fruit! So it is 
with the young writer—write first, trim afterward ; 
pour out your thoughts as they occur, even should 
their order not be the most harmonious or the con¬ 
nection the most perfect. The more rapidly you 
write, the more naturally. The great difficulty with 
many is that their ideal is so high, their standard so 
perfect, that they fear to write at all. They com¬ 
mence, and are discouraged. While correcting one 
sentence they lose the glow which would have given 
warmth and beauty to the next. Write much, if 
you only write letters or articles for the daily or 
weekly press. Write frequently on theological topics, 
and occasionally write sermons—whether you deliver 


Range of Studies . 123 

tliem or not—for the purpose of securing suitable 
form and length, and the proper relation of the va¬ 
rious parts. 

The studies of a minister should not be confined 
exclusively to theological reading. He should, as 
opportunity serves, make himself master, as far as 
may be, of the general principles of every valuable 
science, especially of mental philosophy. He should 
also love to roam throughout nature. Every-where 
there are marks of his Father’s hand. The rocks of 
the earth, the plants and animals of its surface, the 
currents of the sea and of the air, and the great 
globes that move through space—all display the wis¬ 
dom and power of the great Creator. The minute 
as well as the vast may furnish lessons of value, and 
illustrations which will both interest and profit. A 
minister should, as far as practicable, intermeddle 
with all wisdom, yet so as ever to keep Christ as the 
great central figure. He should also keep in view 
the work which he is performing—the erection of a 
great spiritual edifice. All subsidiary knowledge is 
but as the scaffolding. 

The range of knowledge is so wide, the wants of 
congregations so varied, and the current of public 
opinion so changeable, that every department of lit¬ 
erature and science may become tributary to the 
preacher’s influence. In my childhood and youth I 
had a constant passion for study. To some extent I 
examined the chief languages of western Europe. 


124 Lectures on Preaching. 

It was with me a simple curiosity; but I have since 
found that every branch of study has come to my aid. 
It has been my lot to hold conferences or ministerial 
meetings in all those countries whose languages I had 
studied. I was not able to talk to any extent in those 
languages, but I read them, and could soon under¬ 
stand the deliberations of my brethren. 

In keeping abreast of the day it is not best to spend 
too much time on the daily press or the lighter class 
of magazines. It is one of the triumphs of Christian 
civilization that we can have news at our breakfast- 
table from all parts of the globe ; but the daily press 
is not of itself an unmixed benefit—it tempts the stu¬ 
dent to dissipation of thought, and oftentimes his 
morning hours wear rapidly away while he is reading 
matters which interest him, but which are not essen¬ 
tial to his important work. Like the bee, he should 
know how in a few moments to extract the honey 
from the flower, and then fly on, without stopping to 
count the number of the petals, or to dwell on the 
beauty of the coloring. He should be like the busi¬ 
ness man who rapidly glances over the most impor¬ 
tant items, and then confines himself to the duties of 
his counting-room or office. In scientific and theo¬ 
logical reviews there are frequently articles of great 
value, which the preacher cannot too carefully read 
and ponder ; but while he is interested in the lighter 
reviews, and pleased with the style and structure of 
articles, he is very liable thus to spend his moments, 


Subjects for Sermons. 125 

which ought to be devoted to more solid reading or to 
pastoral duties. 

Still, it is difficult to fix any precise rule on this 
subject. The times breathe, a free spirit. A wide 
range of topics is discussed in the daily press. Among 
the masses there are minds stirred with thoughts of 
great value. The preacher must not unfrequently 
grapple with specious forms of error which are prev¬ 
alent among the people ; he must understand the 
arguments which are employed to sustain them, and 
which captivate so many. The more thoroughly peo¬ 
ple find him posted in matters of interest to them, 
the greater will be his influence over them ; yet that 
influence will be of little value unless it helps him to 
draw them to the Saviour. 

The subjects for preaching cover an immense 
realm, and only a glance can be cast over them. 
Negatively, the object of the pulpit is not simply to 
teach or enforce morality from any heathen or natu¬ 
ral stand-point; it will teach a high and pure moral¬ 
ity, but it will present it as the issues from a heart 
changed and purified, and filled with love to God 
and man. Morality that springs not from the heart 
is like a tree from which the limbs that bear bad 
fruit are pruned and cast away. Christian morality 
is the life of a young tree, permeating every limb and 
twig, and producing beautiful flowers and healthy 
fruit. The tree itself must be changed in its nature. 
“ A good tree cannot bring forth evil fruit, neither can 


126 


Lectures on Preaching. 


a corrupt tree bring forth good fruit.” Nor is the 
object of preaching the correction of mind by the 
explanation of its laws. No amount of knowledge 
of metaphysics can change the human heart. The 
knowledge of machinery will not correct its errors or 
set it in motion. Nor is the great theme of the min¬ 
istry to be natural religion. Motives of value and 
power may be drawn from nature. Men may be 
taught the influence and results of their actions ; but 
neither these nor the voice of nature have power to 
change the currents of the human soul. Much less 
should the minister preach himself. The pulpit is 
the place for the Master. The teacher utters divine 
thoughts, and he who brings himself, in the form of 
supposed argument, oratory, or rhetoric, for personal 
exhibition, degrades and pollutes the sacred desk. 
Luther said : “ I myself know nothing of Luther, will 
know nothing of him. I preach nothing of him, only 
Christ. The devil may take Luther, (if he can.) If 
he leave Christ in place, it will be well with us, 
too.” 

The great question for the pulpit to ask is that 
propounded by the Master himself, “ What think ye of 
Christ ?” and the answer which it gives to the world, 
which still echoes the question, must be a clear ex¬ 
position, not only of his character, but of that char¬ 
acter as manifested in the salvation of men. When 
John sent to ask questions concerning Christ, instead 
of answering them directly, he appealed only to his 


Great Themes. 127 

wonderful works, which proved him to be the Son of 
God. 

The minister should grapple with great themes, 
and not occupy the time of the people with trivial 
subjects. The interests of eternity may, to some in¬ 
dividuals, rest on the issue of a single sermon; and 
in some form, directly or indirectly, every sermon 
should lead to Christ. With what wonderful topics 
is the pulpit permitted to deal! The character of 
God, in his omnipotence, omniscience, and omnipres¬ 
ence ; the responsibilities of man as a creature of 
God, formed by his divine hand, bearing the impress 
of his glorious image, breathing of his own breath, 
the object of a Saviour’s death, the possible Son of 
God and joint heir with Jesus Christ, who is the 
Creator and Lord of all; his responsibility, as shown 
in his domestic and social relations, in the leadership 
of thought, the investigation of science, and the gov¬ 
ernment of the world ;—then, too, his glorious des¬ 
tiny ; his conflict with and triumph over death and 
the grave ; the resurrection of the body, strange and 
incomprehensible as it may be, and an immortality 
coeval with the duration of God himself;—then, too, 
the thought, that his destiny is in his own hands ; that, 
accepting Christ and obeying the divine law, he may 
dwell beside the throne of God himself, but that, re¬ 
jecting Christ and the offers of mercy, he “ shall be 
punished with everlasting destruction from the pres¬ 
ence of the Lord, and from the glory of his power ; 


128 Lectures on Preaching. 

these are topics of immense moment, and which in* 
terest every hearer. How pitiable it is to hear lead¬ 
ers of thought say that they cannot tell whence they 
came nor whither they are going; that life, in its 
origin and its end, is wholly involved in mystery, and 
that eternity has no voice which has reached the sons 
of time. 

Springing out of these great questions is the whole 
circle of human duty. All men are our brothers, be¬ 
cause we are the offspring of a common Father. We 
cannot deny or ignore that common brotherhood, or 
shrink from its duties, without grieving the Father 
of us all. 

Not only must the various topics of preaching be 
carefully studied and selected, but the relation of 
these parts each to the other is a matter of no small 
moment. The law of God, in its great and solemn 
injunctions, should be distinctly set forth. Our con¬ 
gregations should be gathered as around the base of 
Mount Sinai, while from its summit is heard the voice 
of God in those commandments which are unalterable 
and eternal in their character. The effect of these 
utterances will be, that consciences will be awakened 
and hearts will tremble. Some will say, with Moses, 
“ I do exceedingly fear and quake/' when they behok 
the majesty of the law, the purity of God, and theii 
own impurity. Others may be repelled, and will say, 
“ Let not God speak to us any more.” Some wili 
object to the sternness of the law, and will say, 


129 


Law and Gospel. 

“ Prophesy smooth things; ” but still that law must 
be preached. It brings the sinner to a recognition 
of his sins in having transgressed God’s holy law, 
and shows him the fearfulness of the doom which is 
impending over him. The law must be followed by 
the Gospel; the awakened sinner must be pointed to 
the Saviour, that he may see and feel that, deep as 
are the stains of his transgressions, the blood of 
Christ can wash them all away. K There are many 
preachers who love to dwell on the Gospel alone. 
They talk sweetly and beautifully of the fatherhood 
of God. This is well. It is more than well, it is 
essential. But sometimes they go beyond this, and 
declaim against the preaching of the law—intimate 
that it belongs to a past age, a less civilized society ; 
that men can best be moved by love alone, and they 
rely wholly on its attractive power. Such a Gospel 
may rear a beautiful structure ; but its foundation 
is on the sand. No true edifice can be raised with¬ 
out its foundations being dug deep by repentance 
toward God, and then shall the rock be reached, and 
the building shall be through faith in Jesus Christ. 
The law without Gospel is dark and hopeless; the 
Gospel without law is inefficient and powerless. 
The one leads to servitude, the other to antinomian- 
ism. The two combined produce u charity out of a 
pure heart, and of a good conscience, and of faith 

unfeigned.” 

9 


I-ECTURES ON PREACHING. 


130 


LECTURE V. 

THE PREPARATION OF A SERMON. 

T N the preparation of a sermon the preacher is 
brought face to face with his life-work. In a 
few days the Sabbath will call him to the pulpit— 
but what shall he preach ? The question seems to 
stare at him from every book which he reads, and to 
meet him wherever he goes. If he has not yet formed 
an acquaintance with his congregation, it is not 
strange that he should be at a loss what subject to 
select. There are, however, general subjects which 
can never be out of place. Repentance toward God, 
and faith in our Lord Jesus Christ; the duties of 
prayer and holy living; the rewards of the righteous 
and the fearful forebodings of the impenitent, are 
topics which may be presented to any audience. But 
if the minister has formed the acquaintance of his 
congregation, out of its peculiar wants and circum¬ 
stances topics will naturally be suggested. 

If a man is in earnest in his work, if he fully per¬ 
ceives the danger of many in his congregation—the 
talents which are unemployed, the vices prevalent in 
the community, the fascinations and allurements 
which influence the young, the living issues which 


Borrowing Sermons. 


I3i 

press on the community around him—his head and 
heart will be so full that the question will not be so 
much, what can he have to say, as which, of the many 
topics, shall be first presented. Just at this point is 
found the clear distinction between the true minister, 
whose heart is yearning for his people, and who longs 
to preach to them the word of life, and the one who 
simply fills the pulpit because the time has arrived, 
and he must somehow address his congregation. I 
would not apply the old adage, “ When you have noth¬ 
ing to say, say nothing,” for it is important that the 
regular services be held—that the people sing and 
pray and worship before the Lord ; but I would ad¬ 
vise that under such circumstances the service should 
be both simple and brief. Yet it so happens that 
ministers who have nothing to say usually take a 
long time in saying it. 

If your object be simply to preach a sermon be¬ 
cause you have an appointment; if God has not given 
you any message, and you merely wish to read a 
beautiful essay, so that men shall say, “ What a fine 
preacher! ” or if you have talents for oratory that you 
wish to display, then the easiest way to get the ser¬ 
mon is to borrow it from some kind brother. It will 
save you a great deal of trouble, and accomplish just 
as much good. If you cannot borrow one from a 
neighbor, then you can buy one. They manufacture 
them in England by the quantity, and sell them at 
ninepence apiece. I do not know whether any 


132 Lectures on Preaching. 

Yankee house has yet had sufficient enterprise to 
engage in this department of business. If you can 
neither borrow nor buy, then Paley comes to your 
help by suggesting—“ If you have to preach every 
Sunday, make one sermon and steal five.” This 
stealing business, however, is not always safe. Ser¬ 
mon thieves, like other thieves, are sometimes caught, 
and are obliged to stand in a pillory. I saw an inci¬ 
dent lately reported of a young man who preached a 
trial sermon. When the council was called, and his 
effort was pronounced to be good, a minister rose, 
evidently burdened, and informed the council that the 
sermon was not the young man’s own; that he had 
it in his library, in a rare book, and he did not know 
that there was another copy in America. The young 
man was called in to be questioned by this minister. 
When asked if it was his own, he frankly said, “ No ; ” 
that he had heard that minister preach it some time 
before; admiring it greatly, and not having time to 
prepare, he had concluded to preach it over. Report 
does not tell us what they did with the young 
man, but the old one asked no more questions. Se¬ 
riously, however, we have falsehood and fraud and 
embezzlement enough in the world, without ministers 
entering into it; and the morality of the congrega¬ 
tion can scarcely be expected to be very high, or the 
people to observe the laws of meum et tuum , where a 
minister steals his Sunday sermons, and prays God’s 
blessing upon them. 


Choice of Subjects. 133 

Is it, then, lawful ever to preach other men’s ser¬ 
mons ? I think it is occasionally ; but the fact must 
be stated. The minister may say, “I have found 
among Calvin’s sermons,” or Wesley’s, or Robertson’s, 
or Spurgeon’s, “ one so suitable to our circumstances, 
and so directly applicable, that I wish to read it to¬ 
day.” His congregation will, very probably, admire 
and approve his choice. Or, what possibly is better, 
let him present his own views in part, and then adopt, 
for the remainder of his sermon, the words of some 
influential author, giving due credit and notice of 
what he has done. In this way the occasional use 
of other’s sermons may be not only without injury, 
but of much benefit. 

It may be a little digression, but my advice is, 
that a young minister should never talk to his friends 
or his congregation about being at a loss for a sub¬ 
ject, or not knowing what to preach. They will in¬ 
stinctively feel that he has no divine message for 
them ; that he is rather thinking of what kind of an 
effort he can make, and how he can succeed. There 
may be times when two subjects press upon him, 
and he doubts which of them would best suit his con¬ 
gregation in its peculiar circumstances. If he has a 
brother minister or an intelligent friend acquainted 
with the condition of the congregation, and in whose 
judgment he can confide, it may be right and proper 
to ask him. Especially may this be the case in vis¬ 
iting a strange congregation. Otherwise, the less 


134 


Lectures on Preaching. 


conversation about the topic, or the sermon, before its 
delivery, the better. If the message comes from God, 
if he feels himself under divine guidance, let him find 
in careful study of the circumstances, and in the light 
which comes to him in earnest prayer, the answer 
which he needs. I once knew an aged minister, a 
man of great faith and pulpit power, who would never 
before preaching speak about his subject. He said, 
if he never mentioned it Satan would not know it, 
and would not be prepared to counteract its influ¬ 
ence ; but if he spoke of it, Satan might hear of it 
and destroy its power. This was over-sensitiveness ; 
yet I admired his earnestness of spirit, and his sim¬ 
ple desire to do the utmost possible good. 

So, after your sermon, court no expressions re¬ 
specting it. If you are naturally sensitive as to its 
reception, conversation will increase that sensitive¬ 
ness. Having delivered your message, leave it with 
the people and with God. If you make it a subject 
of conversation people will think you wish compli¬ 
ments, and they will fancy you care moie for your 
reputation than for their souls. Apologies before¬ 
hand, and suggestions of not enjoying the sermon 
afterward, have usually their roots in supreme selfish¬ 
ness. 

Decide what end you propose to reacn by the 
sermon. Is it for the impenitent, for the inquirer, 
or for the edification of believers ? Is it to en¬ 
force 6ome pressing duty, to guard against some 


Perverted Texts. 


135 

danger, or to afford comfort and hope to the suffering 
and sorrowing ? According to the object proposed, 
let the text be selected. It may be, however, that in 
your reading, or meditation, or pastoral work, some 
text has occurred with such peculiar force that you 
have no difficulty in a selection. In a few cases, 
both in my personal experience and in the selection 
for sermons, a passage of Scripture has occurred with 
such force to my mind that it seemed to stand out 
from the page in a clearer light and in bolder type, 
so that I seemed to see nothing but it. At other 
times a text has suddenly slipped into my mind while 
walking on the street, or engaged in other duties, and 
has come back to me with such frequency and with 
such power that it supplanted all other trains of 
thought. As a rule, in preaching from such texts I 
have enjoyed most light, and have seen most imme¬ 
diate results. 

Let me guard you against the selection of words 
of Scripture wrested from their true significance, 
or such passages as, having a purely literal mean¬ 
ing, are used for allegory, or as containing deep 
spiritual signification. I knew a minister who select¬ 
ed the word “ One,” and preached from it a sermon 
on one God, one faith, one baptism, one heaven, and 
one hell. He said many good things, but he did not 
give the sense of the passage or the mind of the Spir¬ 
it. Another preached on “ Six steps to the throne f 
another on “ There appeared a great wonder in heav- 


136 Lectures on Preaching. 

en ; a woman.” I once, heard of a man, very illiter¬ 
ate, who fixed on the passage of bringing into the 
Church “damnable heresies.” Mispronouncing the 
word, he announced for his text, “damnable hear¬ 
says and proceeded to give a very proper reproof 
to the gossip and slanderous stories of the day, which 
after examination turned out to be only “ hearsays ” 
He got nearer the fact, in truth, than do many of 
these fanciful speakers. 

The true rule is, Consider as near as possible what 
God intended in revealing that portion of his word, 
and then you will be in a line with the thoughts of 
God. Closely connected with this selection of texts 
is the selection of topics. These ought always to be 
of commanding interest, and such as apostles and 
prophets, and especially our blessed Saviour, brought 
to the attention of the Church. You should dis¬ 
courage that sensational preaching which, while it 
excites the curiosity and fancy, is of no permanent 
value. There is a class of preachers who always 
advertise their topics, and who very generally en¬ 
deavor to draw some persons by the quaintness or 
eccentricity of their titles. One announces his sub¬ 
ject, “The value of backbone,” another, “The girl 
of the period.” I knew one minister who occa¬ 
sionally preached the “ Devil’s funeral.” Another 
announced " Words that were spoken by neither God, 
man, nor devil; ” and when his wondering congrega¬ 
tion came his words were the utterances of Balaam’s 


137 


Lists of Topics. 

ass—and not very inappropriate either. Only the 
other day I noticed an advertisement for a sermon 
on “ How Jonah lost his umbrella.” It was on the 
gourd vine that shaded him. At what an infinite 
distance is such trifling from the examples of the 
blessed Saviour and his apostles! and how must it 
weaken the confidence of congregations in the dec¬ 
larations of a minister that he has a message for them 
from God ! 

If the young minister is apprehensive that he may 
run out of subjects suitable to the pulpit, I would 
recommend him to keep a note-book specially for 
texts and subjects. First, let him write down in his 
daily reading of the Bible such passages as occur to 
him as suitable for sermons that would be profitable 
to his congregation. He will find some of these al¬ 
most every day. In hearing sermons, or in visiting 
the sick, or in casual reading or conversation, such 
texts will also occur which should be added to the 
list. Secondly, let him enter in another list such 
topics as present themselves, as specific duties, doc¬ 
trines, or scriptural characters for imitation or warn¬ 
ing. He will thus have two reserve lists to which 
he can at any time refer. I found this plan to be 
of much service to myself, though sometimes, for 
months together, I did not need the references, as 
many subjects of interest came to me in the midst 
of my daily duties, which demanded immediate atten¬ 
tion. But occasionally I referred to these lists, and 


Lectures on Preaching. 

selected from them such texts or topics as I believed 
might be most profitable. 

The question then arises: “ How long should the 
sermon be ? ” No definite rule can be given. The 
old Scotch ministers and the Puritans on communion 
occasions held services from early in the morning 
until the going down of the sun, with but a slight in¬ 
termission for the noon meal. The sermon was fre¬ 
quently, at least, two hours long. St. Ambrose, it is 
said, spoke about half an hour. The Saviour’s Ser¬ 
mon on the Mount, as we have it on record, is not 
very long, and yet it has revolutionized the world. 
How long St. Paul preached we do not know, but we 
find at Troas he spake until midnight; and then, 
after an interval to bring back to life the young man 
who had fallen from the window, and to break bread, 
he continued his speech until daylight. I have 
known the opening prayer and the explanation of 
the psalm which was to be sung, occupy, among 
the Covenanters of this country, a full hour and a 
half before the sermon commenced. In ritualistic 
churches the sermon is crowded into a small space, 
as comparatively unimportant. The Abbe Mulois, 
one of the most recent and able of the French writ¬ 
ers on preaching, suggests seven minutes as being 
the most approved length for sermons in that country. 
I, however, listened to Cardinal Manning, in England, 
for nearly an hour. 

The average length of Protestant sermons may be 


Introductions . 


139 


stated at from thirty minutes to an houi sometimes 
being less than thirty minutes, and sometimes, on 
special occasions, more than an hour. The length 
of the sermon will vary properly with the grandeur 
of the theme, the necessity for a thorough explana¬ 
tion or illustration, and the circumstances of the con¬ 
gregation. The tendency with writers of sermons, 
especially if they must prepare two or three new ser¬ 
mons a week, is to make them very short. The tend¬ 
ency with extemporaneous speakers is to lengthen 
them out almost indefinitely, especially when they 
find themselves in a fog. The result will be what 
the old Scotch parson said when he had preached a 
sermon three hours long: " Were you not tired ? ” 
said his friend. “Nae, nae,” said the parson ; “but 
it would hae done your soul gude to have seen how 
tired the people were.” The only safe rule is, to 
quit before taxing the attention and patience of the 
congregation so that they will be unwilling to return 
again to the house of God. Long sermons, also, are 
a strain upon the minister who delivers them, which, 
if he possesses earnestness of manner, will very 
likely unfit him for a protracted ministry. 

The introduction should have a proper relation to 
the length of the sermon. It stands as the portico 
of a building, the arched entrance and public path¬ 
way to a garden. Generally the introduction should 
be very brief, and should contain a simple exegesis 
of the text, the relation in which it stands, or some 


140 Lectures on Preaching. 

biblical or other incident which may prepare the mind 
for the coming train of thought. But if the object 
be to explain a doctrine stated or referred to in it, or 
a topic introduced by it, the preacher should proceed 
as directly as possible, with or without an explana¬ 
tory introduction. If the discussion is likely to be a 
long one, better hasten at once to the theme. It is 
bad policy to waste the moments when the congre¬ 
gation is all attention with unimportant or trivial re¬ 
marks. Challenge the thoughtfulness of the audience 
at once, and make them feel you have important work 
on hand. 

The structure of the sermon will vary according to 
the taste and mental habits of the individual. A 
man of systematic habits, of logical power, and of 
little imagination, will need his divisions accurately 
made to serve as steps of the stair-way on which he 
ascends. Those of a more philosophical cast of mind, 
especially if blended with imagination, will see their 
subjects rather in the light of a growth. There will 
be the seed-thought, the young blade, the stalk, the 
leaves, the flower, the fruit, without precise divisions 
technically marked. The form of division is best 
for severe argumentation ; of growth, for illustration 
But whether regular divisions are made or not, it is 
at the pleasure of the writer or speaker whether he 
shall announce them at first, or simply present them 
as they arise. If there be divisions announced, they 
should be simple in their character and few in num- 


Original Plans. 141 

ber. I remember once to have heard a preacher, on 
the text, “Behold the Lamb of God,” announce in 
rapid succession twenty-four characteristics in which 
men might behold him. When he reached the twelfth 
there was a look of surprise, and at the sixteenth 
of amazement; when he announced the twentieth a 
broad smile, and when he reached the twenty-fourth 
a suppressed titter through the whole congregation. 

Whatever may be the plan adopted, the minister 
should evolve it out of his own thoughts, without 
any reference, at first, to commentaries or helps. 
The sermon will then be his own, fashioned in the 
mold of his own mind, melted in the crucible of his 
own brain. After his plan is arranged and the out¬ 
lines of it framed, whether by division or by simple 
growth, he can very properly use assistance in its 
development. Let him then refer to commentaries; 
or if he has any sermon in his library on the same 
topic, let him refer to that, though with great caution. 
He may even possibly refer to sketches of sermons 
in their outlines. But his own plan should be reso¬ 
lutely fixed before he ventures on these references. 
From these sources he may obtain suggestions which 
will naturally join to his own train of thought, and 
thus add increase of interest to his subject. If a 
scientific illustration has occurred to his mind, let 
him be well assured that it is clear and accurate; if 
he is not a master of the science, let him refer to 
some standard work to verify his notions; but, as a 


142 Lectures on Preaching. 

general rule, the more fully his illustrations are drawn 
from common life, or from subjects within the knowl¬ 
edge of his congregation, the greater the power of 
his sermons will be. But I repeat that, before plan¬ 
ning his sermon, he should not read either plans or 
sketches, as they may tempt him to plagiarize; or, if 
he depends on plans, his own power of origination will 
be weakened, if not destroyed. Some men thus go on 
crutches all their days. I have sometimes heard it 
said, in reference to the sorrows and troubles of fam¬ 
ilies, that in every house there is a skeleton. But if so, 
every true family desires to conceal it. If a minister 
has skeletons, let him keep them for his own use 
alone—peeping only now and then into his anatom¬ 
ical cupboard—and not expose himself by attempting 
to exhibit them as his own construction. 

The structure having been arranged, the law of in¬ 
vention will come to his aid. This law you have stud¬ 
ied in mental philosophy and in rhetoric. I may not 
attempt its discussion here. Yet as it is, in my opin¬ 
ion, the most important mental action to produce at¬ 
tractive, living sermons, it is worthy of passing notice. 

From the earliest period of our chilhood to which 
memory reaches, we are conscious that an unbroken 
stream of thought has, at least in our waking hour?, 
been passing through our minds. This is the origin 
of all knowledge and progress. I have already al¬ 
luded to this mental movement as varying in speed 
and breadth in different persons. Into this warp we 


Theological Invention. 143 

throw our shuttles, and various are the patterns of our 
life-work. The fundamental laws we cannot change; 
but, to a certain extent, our minds are like rivers 
whose movements we can in part control. Intense 
interest may hurry the flow, and indolence may re¬ 
tard it. Reading and study add width to the platoon 
of thoughts which come abreast on the stream. 
Quickness of selection and intensity of recognition 
retain a part, and the rest flow on forgotten. We 
cannot drive an idea away, but we can look so in¬ 
tently on another that it hurries out of sight. 

Theological invention is like other inventions: it 
requires absorption of the soul. Edison is always 
inventing. The telephone, the phonograph, the di¬ 
vision of electric light, are but samples of his work. 
Electricity, with its correlatives, occupies his whole 
thought He has no time to study Greek or Hebrew 
roots, or mediaeval literature. He has wedded him¬ 
self to natural science. So, the true minister, who 
is a man of one book and of one work, is intently 
studying how he can bring souls to Christ. He 
wishes to teach honesty, truthfulness, kindness, and 
generosity; but he has learned that the true way 
to them is by the cross; that just as men come to 
Christ, as they learn to be like him, they grow in 
every true principle and noble quality. Hence he 
lives to bring men to Christ. This is his one idea. 
It controls him by his consciousness of a divine call 
and the thought of eternal responsibility. It becomes 


144 Lectures on Reaching. 

his dominant idea by night and by day, in public and 
in private. Around this great central thought 
all other thoughts gather. Whether he reads or 
converses, listens or looks, every incident and every 
event is measured by its relation to this. Gradually 
other thoughts drop out of view. Attraction of as¬ 
sociation, just as real and as powerful as attraction 
of gravitation, controls the movement of the current. 
For great success, the preacher cannot afford to 
divide his thoughts and energies. He cannot spend 
part of his time on matters wholly foreign, and then 
return to his pulpit with the power which he might 
have exercised. This intense interest or absorption 
of soul is the greatest power we can exercise over our 
thoughts. 

Holding, then, the one leading idea firmly and 
vividly in his mind, and having consulted such helps 
as he deems best, the minister will watch the thoughts 
that come to him under the laws of association, and 
will select and retain such as he deems to be im¬ 
portant to his subject. He sits, as I have seen a 
spider, with his web before him, and waiting until 
some fly has been caught and entrapped. So ideas 
fly and alight, and he secures them. It will be well 
for you, however, if, like myself, you do not some¬ 
times think the proper flies are long in coming. 

Some persons can best secure this continuity of 
thought by keeping the pen in hand, and watching 
the thoughts that gather around it It holds them 


Method of Composing. 145 

at least closely to one point. Others invent best by 
walking the floor, or in the forest. Schleiermacher 
made his sermons leaning out of a window. I know 
one man who thinks best while whittling a stick. 
Others throw their heads back, and put their feet on a 
table—a dangerous habit to those who have a tend¬ 
ency of a flow of blood to the brain. Others I have 
known, and especially of the early itinerants, who 
thought best on horseback, and in whom the pure 
air of heaven, with changing landscapes of light and 
shade, and mountain and valley, gave a poetic tinge 
to all their meditations. The old circuit system 
among the Methodists, with all its difficulties and 
disadvantages, had a wonderful power of inspiration, 
which philosophical thinkers have sometimes over¬ 
looked. 

Each must select for himself the system or plan 
which he deems best. The mode is not material, so 
the end is gained. One feels he can do nothing 
without the “ soft afflatus of celestial fire.” Another 
obeys the direction of Dr. Johnson to an inquirer: 
“Sit down doggedly, sir.” The latter plan is the 
safer. The afflatus may seldom come, though when 
it comes more work and better work can be done ; 
but the habit of sitting down “ doggedly ” will ulti¬ 
mately bring the afflatus more easily and powerfully. 

While engaged in this work the minister should 
frequently refer to his Bible; and all his meditation 

should hold, as far as possible, a scriptural line. 

10 


146 Lectures on Preaching. 

Luther says of God’s word, “ It suggests more than 
all our commentators united.” He should also com¬ 
pose in a spirit of prayer, feeling that, as his message 
is from God, nothing can be accomplished without 
the divine blessing. His study should have an at 
mosphere of prayer. It should be bathed in the 
breath which comes from Gethsemane and Calvary. 

Sermons should be composed with the congrega¬ 
tion always in view. They should be not simply dis¬ 
cussions of subjects, strong arguments, elaborate in 
language and illustration ; but the question should 
ever be present, Will this be profitable to the con¬ 
gregation ? Will it reach the consciences of the stu¬ 
pefied and hardened ? Will it arouse the careless 
and impenitent ? Will it guard the young from dan¬ 
ger ? Will it attract them to the cross of Christ ? 
Will it solve their perplexities ? Will it dispel their 
doubts? Will it impart comfort to the sorrowing 
ones ? Will it lead the Church to holy living and 
Christian activity ? With questions like these, and 
with a single eye to benefit his people, the minister 
will compose a sermon not only excellent in itself, but 
especially suited to the needs of his people. 

The sermon should also be prepared in the light of 
individual experience. The preacher who searches 
the depths of his own heart will find a fathoming line 
for the hearts of others. If he studies earnestly what 
will probe and arouse his own conscience, he will be 
instrumental in touching the consciences of others. 


Illustrations. 


*47 


Let him notice in his own heart the character of 
temptations, their insidious approach, their apparent 
harmony with the laws of his being, their gaining 
strength by indulgence, and the power which they 
exercise, and his congregation will feel that he is 
speaking directly to them. If he uses the language 
of books, if he dwells on metaphysical speculations, 
if he uses technical terms, they will listen confused 
and bewildered; but if he speaks from the workings 
of his own heart, describes the struggles which actu¬ 
ally pass within himself, not unfrequently will some 
member of his congregation become angry, supposing 
that some one has revealed to the minister his own 
inner life, and that he is seeking to expose him pub¬ 
licly before the congregation. The most effectual 
sermons are those drawn from the inner conscious¬ 
ness of the speaker. They have the freshness of life 
to the audience; for ‘‘as in water face answereth 
to face, so the heart of man to man.” 

Every sermon should have illustrations. They are 
like pictures to the eye which rivet attention, and 
help to fasten the truth in the memory. Our Saviour 
gave us most forcible examples of illustrations of va¬ 
rious kinds. Part of these were from history ; but, 
what is remarkable, they were never outside of 
scriptural or Jewish history. In scriptural history 
we have his reference to the days of Noah, a type of 
the days of the Son of man ; of Jonah preaching to 
the Ninevites, and of their repentance; of the de- 


148 Lectures on Preaching. 

struction of Sodom and Gomorrah, the visit of the 
Queen of Sheba, and the glory of Solomon. In the 
facts of Jewish history, we have Zacharias who died 
between the horns of the altar, the falling of the tower 
of Siloam, and the condition of the cities of Caper¬ 
naum, Chorazin, and Bethsaida. We have allusions 
to nature in the grain of corn falling into the earth 
and dying, and a new life springing therefrom ; the 
grass, which to-day is in beauty and to-morrow is cast 
in the oven ; the lily of the field, and the growth from 
the mustard-seed ; allusions to the sparrow in its lit¬ 
tleness, the hairs of our head in their number, the 
redness of the evening sky as betokening fair weath¬ 
er, and that of the morning as foreboding storm; al¬ 
lusions to the sheep, which now follow the voice of 
the shepherd and then wander into the mountains; 
to the fowls of the air which are fed out of God’s 
store-house, and the hen that gathers the chicken 
under her wing; to the fox in his cunningness, the 
wolf in his cruelty, and the dog in his sympathy: al¬ 
lusions to the employments of men in their rural oc¬ 
cupations—the farmer in sowing his seed and gath¬ 
ering his harvest, the vine-dresser in his vineyard, 
and the builder in his temple; the ruler bestowing 
trusts on his subjects, the traveler going to a far land, 
the good householder, the faithful and unfaithful 
steward, the rich man in his sumptuous living, and 
his abundant harvest that calls for new barns ; the 
young man with his wealth and morality, and the 


Illustrations . 


149 


beggar in his poverty and friendless death. He turns 
to the employments of women, and notices the leaven 
hid in three measures of meal, the careful housewife 
sweeping her floor and finding the piece of money, 
the mite of the poor widow, and the docility of little 
children He also speaks of the waywardness of the 
prodigal and spendthrift, and the yearnings of a fa¬ 
ther's heart welcoming his return ; the fatted calf, the 
ring, the wedding garment; the very order of sitting 
at feasts, the alabaster box of rich perfume, and the 
love which issues from hearts, once sinful, now for¬ 
given. It is astonishing how wide the range, and at 
how many points the Saviour’s teachings touch the 
common life of man, and yet are contained in so small 
a compass. How sweeping and yet how minute his 
laws—the law of marriage and divorce; the law of 
filial obedience, and the reproof of ingratitude; the 
law of forgiveness, of fastings,of prayer, and of giving 
alms; the duty of man in reconciling difficulties and 
offenses, and in obedience to the Government! His 
field of view sweeps time and eternity, embraces su¬ 
preme love to God and the love of our fellow-men as 
ourselves ; finds illustrations in the grave, the judg¬ 
ment, and the resurrection ; in the fall of Jerusalem 
and in the end of the world ; in heaven and in hell; 
in the raptures of angels and in the torments of the 
lost. What a field for us to explore! If the Saviour 
thus illustrated his sermons, why should not we? 
Parable, allegory, metaphor, were sanctified by him 


150 Lectures on Preaching. 

for our use. All the apostles followed the example of 
our Saviour—confining their illustrations to Jewish 
life, history, and habits, or to the great facts of Bible 
history—with the exception of Paul, who in Athens 
used illustrations from Grecian poets and sculpture, 
and in his Epistle to Titus an allusion to a Cretan 
author. 

This gives us the additional law, that we are not 
confined to the Bible, or Jewish history or habits of 
life, for our illustrations, but we may draw them from 
the history and habits of the people to whom we min¬ 
ister. Thus the very knowledge of the employments 
of men in our congregations may give us power over 
them. The work of the assayer of metals, his refin¬ 
ing-pot and fire and dross ; the very nets of the fish¬ 
ermen, with their variety and needs of mending; the 
cases of the attorney, and the diseases and remedies 
familiar to the physician ; the digging of coal in the 
mines, and the carrying of mortar or bricks by the 
day laborer; the preparation of meals, the care of the 
mother for her children, the economy and thrift of the 
housewife, are so many store-houses filled with almost 
exhaustless stores, which may be drawn upon at will. 

These are plain to the understanding, life-like to 
the thought, touching to the sympathy, and enduring 
in the memory. Often have I inquired as to the 
preaching of some man of God who has been famous 
for pulpit power and success. His hearers spoke of 
him with enthusiasm and rapture. When I inquired 


Pulpit Style. 151 

for his sermons, all that they could remember was 
his manner in the pulpit, or some illustration he had 
employed. 

The minister should never forget that preaching is 
designed for immediate effect. So far as the mere 
thought is concerned, a book is better for study than 
a sermon simply uttered. The living preacher is 
with the word, to give it immediate force. His mes¬ 
sage is, “ Now is the accepted time, and now is the 
day of salvation.” Whenever he preaches with the 
fancy that his sermons will do good sometime next 
year he widely misses the mark. They are forgotten 
almost as soon as delivered. It is the present im¬ 
pression for which sermons are preached. Ever re¬ 
member, young gentlemen, that God sends people to 
hear as well as you to preach ; that your sermon may 
be the last one which some poor sinner may hear 
before he is summoned to the bar of God. Be eai 
nest in your preparation. Say something which a 
poor soldier on the battle-field, whose life-blood is 
oozing away, or a culprit on the gallows, would wish 
to hear before dropping into eternity. Do not try to 
please so much as to do good. 

As to style, I have no minute directions to give. 
Its various qualities you have learned, and I dwell 
only on one point. Use such language as the people 
can understand; though, while your language is 
simple, there is no reason why the gold in your sen¬ 
tences may not be burnished; nor will your steel be 


152 Lectures on Preaching. 

less strong because it is polished. You are to read 
in the book of the law to give the sense, and to cause 
the people to understand. Bossuet says : “ Sublime 
speech only amuses a few, and benefits fewer still.” 
This plainness of speech must not, however, be con¬ 
founded with that which is low or trivial, much less 
with what is vulgar. The language of the Saviour is 
a divine model. 

Simple language stands in antagonism to high- 
sounding phrases, strings of superlatives, and rare or 
technical expressions. Very few persons in a con¬ 
gregation are acquainted with technical terms. Even 
theological terms are not comprehended by the mass¬ 
es, and hence their interest in the preaching is lost. 
I remember once to have questioned a college class 
of eleven on history. The word transmigration was 
used in connection with the old Egyptians. Only 
one of the eleven understood the doctrine of transmi¬ 
gration. They knew the meaning of the Latin word, 
the signification of its parts ; but as applied to doc¬ 
trine they had no accurate conception. Yet the 
young theologian will talk of transmigration or me¬ 
tempsychosis as if every child understood him. The 
aim of a minister should be, as some one has said, to 
use language that “ the poorest old woman sitting in 
a corner might understand.” 

Simplicity of language also stands opposed to ex¬ 
aggeration. The pulpit should have a sacred regard 
for truthfulness of expression as well as of fact. If 


153 


Exaggeration, 

the minister may exaggerate, why not the boy ? and 
the preacher who labors after extravagance of speech 
is really impairing his own moral sense, and sapping 
the morals of his congregation. Men of intense ear¬ 
nestness, and of exceedingly vivid imagination or 
wildness of fancy, are exposed to this danger ; and 
the habit grows upon them. A story is told of a 
minister so prone to exaggeration, that after his breth¬ 
ren had admonished him in vain they voted that he 
should be called before the bar of the Conference, and 
should be reproved by the presiding Bishop. The 
reproof was kindly and affectionately given, and was 
received by the erring brother with perfect submis¬ 
sion and with tears. At the close he promised to re¬ 
form, expressed deep sorrow for his error, said it had 
cost him many a pang, and that over it he had shed 
barrels of tears. 

Nor is it necessary that all parts of the sermon 
should be equally elaborate. TVluch of it may be con¬ 
versational in style, especially where the sermon is 
expository in its character. The close of a sermon, 
however, should be marked by earnestness and force. 
It was said by the wise man, “ The preacher sought 
out acceptable words.” And some one directs that 
you close your sermons so that the hearer will say to 
himself, “ Were I to live a hundred years, I would 
never forget it.” 

The language of sermons should always be kind. 
During the preparation let the soul be filled with 


154 


Lectures on Preaching 


love ; make no concealed or sharp thrusts, intending 
to wound feelings or repay some fancied insult. It 
may show the wisdom of the serpent, but not the 
harmlessness of the dove. I think it is Francis de 
Sales who says, “ I would give one hundred serpents 
for one dove.” 

From some cause literary men and able thinkers 
do not always draw the masses. Their language is 
too learned, or their sympathy not apparent. It not 
unfrequently happens that some man of the people, 
some mechanic or day-laborer, will gather around him 
an audience which the man of culture cannot hold. 
The reason is, they understand him ; his language is 
the language of their lives ; he speaks in their hab¬ 
its of thought; he seems to sympathize with them, 
and their very souls cleave to him. I call your atten¬ 
tion to this, though I may refer to it again, because 
the times require that true ministers should not only 
be in sympathy with the masses, but that the masses 
should feel that sympathy. We cannot shut our eyes 
to the fact that a wall of partition is rising higher 
and higher between the educated and the uneducated, 
between the capitalist and the laborer, and there are 
no men who can stand in the breach, none who can 
serve as a bond of union, but the ministers of the 
Gospel. On them, in this country, now and for years 
to come, rests, and will rest, a fearful responsibility. 
No other class, I repeat, can stand between the rich 
and the poor, the learned and the ignorant, the vir- 


Sympathy. 155 

tuous and the vicious, but men divinely sent and com¬ 
missioned of the Lord Jesus to stoop to the lowest 
depths of degradation, and yet to keep themselves 
unspotted from the world. The minister must ever 
give a helping hand to his brother. While he looks 
with affection on the wretched outcast, struggling in 
the mire of the pit of degradation, he also looks heav¬ 
enward, whither he draws his erring brother, and 
where he beholds a Saviour's face wreathed with a 
smile of approbation. While he struggles to draw his 
brother from destruction, the Saviour’s hand holds 
him and draws him nearer to himself. It is safe to 
reach with one hand to rescue the falling sinner from 
the very verge of hell, if with the other we can grasp 
the hand of omnipotent and boundless love. The 
office of the true minister is to stand between God 
and sinful man, listening to the whispers of love, and 
repeating them in the ears of the fallen ; touching the 
electricity of the cross, and sending its thrill through 
himself to his brother man ; holding the cords of love, 
and letting them fall lower and lower and lower 
to reach the vilest outcasts of earth, so long as he 
himself is bound by the cords of adoption to a Fa¬ 
ther's throne. How deep he may go, who can tell ? 
He may go so low that an astonished archangel shall 
exclaim, “ O the depth of the riches both of the 
knowledge and wisdom of God! how unsearchable 
are his judgments, and his ways past finding out!'' 

I shall never forget an exhibition I once attended 


156 Lectures on Preaching. 

Shortly after schools for the imbecile were com. 
menced in Europe, a young man, moved with be- 
nevolence, crossed the ocean to examine their mode 
of operation and success. Assured of their utility, 
he returned and commenced a similar institution. 
He advertised for the most idiotic and helpless child 
that could be found. Among those brought to him 
was a little boy of five years of age. He had never 
spoken or walked, had never chewed any hard sub¬ 
stance, or given a look of recognition to a friend. 
He lay on the floor, a mass of flesh, without even 
ability to turn himself over. Such was the student 
brought to this school. The teacher fruitlessly made 
effort after effort to get the slightest recognition 
from his eye, or to produce the slightest intentional 
act. Unwilling, however, to yield, at the hour of 
noon he had the little boy brought to his room, and 
he lay down beside him every day for half an hour, 
hoping that some favorable indication might occur. 
To improve the time of his rest, he read aloud 
from some author. One day, at the end of six 
months, he was unusually weary, and did not read. 
He soon discovered that the child was uneasy, and 
was trying to move itself a little, as if to turn toward 
him. The thought flashed upon his mind: " It misses 
the sound of my voice.” He turned himself closely 
to it, brought his mouth near the child’s hand, and 
after repeated efforts the little fellow succeeded in 
placing his finger on the teacher’s lips, as if to say, 


157 


Time of Preparation. 

u Make that sound again.” The teacher said that mo¬ 
ment he felt he had the control of that boy. He 
gained his attention, and by careful manipulation of 
his muscles succeeded in teaching him to walk, and 
then to read ; and when I saw him at the end of five 
years he stood on a platform, read correctly, recited 
the names of the Presidents of the United States, and 
answered accurately a number of questions on our na¬ 
tional history. I looked with astonishment, and said 
to myself, Was there ever such patience and such 
devotion ? and how strong should be the love of that 
little boy for his teacher! I said, Was there ever an 
instance of one stooping so low, and waiting so long ? 
Then I said, Yes, there was one instance—the Son 
of God came down from heaven, laid himself down 
beside me, his great heart by my heart, watched me 
with perpetual care, infused into me of his own life, 
and waited for nearly twenty years before I reached 
my finger to his lips, and said, “ Speak, Lord, for thy 
servant heareth.” What condescension, what love 
to fallen man ! Christ stooped so low—it authorizes 
us to stoop, and wait on, and wait ever. Some of 
these wretched ones have been suffering for more 
than eight and thirty years, and have been lying at 
the edge of the pool waiting for us to come and help 
them into the troubled waters. 

Ministers vary greatly as to the time of commencing 
their preparation for the ensuing Sabbath. I presume 
the majority commence early in the week, usually on 


r58 Lectures on Preaching. 

Tuesday, though I have heard of some who wrote 
their sermons from three to six months in advance. 
They are much more skillful marksmen, however, 
than I ever was, to hit the mark at so long a range 
Others again, while their minds are full of subjects and 
full of the essence of preaching, do not select their 
topics until a day or two before, and sometimes only 
an hour or two before, the time of service. It is re¬ 
ported of St. Augustine and Chrysostom that they 
sometimes selected their subjects on their way to 
church. I have known ministers in various Churches 
to spend a large part of Saturday night walking the 
floor to compose their sermons. Of course, they did 
not write; and of course, too, their Mondays were 
very blue. As a problem in mental philosophy I do 
not pretend to solve it, but my own experience was, 
that when hurried in preparation, if I could have my 
text firmly fixed in my mind before sleeping on 
Saturday night, the plan of the sermon came readily 
to me on Sunday morning. The mode of preparation 
is as various as the time. Some ministers write out 
in full every word ; others write the principal points 
and heads of arguments ; others prepare brief notes ; 
some no notes at all. Robertson’s sermons, it is 
said, were sketched on a visiting card. Spurgeon 
uses simple notes. Dr. Edwards frequently preached 
without notes, while Dr. Chalmers wrote his ser¬ 
mons in full. 

.It is very seldom, as I think, that a sermon can be 


Repeating Sermons. 


159 


very ably wrought out by the first effort of either 
speaker or writer. Though in a few cases it has 
been done, even then previous materials have been 
freely used. The life may be in it, but it is frequent¬ 
ly like the tender blade as compared with the ripe 
ear. To have perfect force, it needs oftentimes re¬ 
casting; always amending, pruning, or enlarging. 
F6nelon advises, “ Keep the pruning-knife in hand, to 
cut away all that is useless.” I think an excellent 
plan in preparing a sermon, whether it be written or 
delivered without writing, is first to make a simple 
outline; after preaching, look over and retouch that 
outline. Then some weeks after, having kept the 
subject in mind, and other ideas and illustrations 
having occurred, recast or amend the outline as judg¬ 
ment may dictate, and deliver the sermon if oppor¬ 
tunity offers ; again retouch, again let it rest, and if 
the same process be pursued half a dozen times dur¬ 
ing the interval of a year or so, the sermon may ob¬ 
tain that unity and beauty and force that will make 
it worthy of being written in full and laid carefully 
aside as the product of matured study and criticism. 

A foolish impression exists in the minds of many 
against the repetition of a sermon ; but what do we 
see in ordinary life around us ? The lecturer on the 
platform delivers the same lectures for a dozen years 
1 have alluded to Phillips repeating the same lecturt 
for thirty years. Gough has been mimicking “ Pecul¬ 
iar People,” and Colfax has been “ Across the Conti 


160 Lectures on Preaching. 

nent,” in almost every lecture-field, and peopie ad¬ 
mire, applaud, and listen again. The politician goes 
through an entire canvass, not unfrequently repeat¬ 
ing the same speech every day, and many of the 
same people listening to him. The songs of our 
sanctuaries are none the less sweet because they have 
been sung again and again. The ritualist offers the 
same prayer Sabbath after Sabbath, year in and year 
out, and his congregation is not weary; and even 
some non-ritualists acquire almost the same repeti¬ 
tion in their devotional services. I remember to have 
listened in New York to a prayer in the opening 
service, which I greatly admired for its richness of 
thought, its comprehensiveness, its aptness and 
beauty of expression, and its fervency of spirit. After 
service I walked with a friend who was rather hu¬ 
morous. I spoke as I thought of the remarkable 
beauty and grandeur of the prayer, when my friend 
replied: “Yes, it is very beautiful; I have always 
admired it for twenty years.” 

If repetition is permitted to the medical lecturer 
for each succeeding class, to the professor of law in 
each different course, to the ordinary lecturer, and 
to the politician, why may not the minister, with great 
propriety, repeat a discourse which has commanded 
his best efforts, and is on a subject of essential im¬ 
portance to the congregation ? Few men, however, 
could do what Dr. Chalmers did. When crowds at¬ 
tended his ministry he sometimes announced in the 


Repeating Sermons. 161 

morning that he would repeat the same sermon in the 
afternoon. On one occasion, when he made that an¬ 
nouncement, Dr. Wardlaw was present, and gives us 
an account of the scene. The seats were occupied an 
hour before the time, the doors were closed, but the 
main entrance was kept vacant for better ventilation. 
An immense crowd was without, and as soon as 
Chalmers entered from the vestry, in spite of the 
door-keepers the front door was torn open, even 
from its hinges, and the pressing crowd filled every 
available spot in the church. Chalmers was grieved, 
and administered a sharp rebuke. Walking home 
with him, Chalmers said to Wardlaw: “ I preached 
the same sermon in the morning, and for the very 
purpose of preventing the oppressive annoyance of 
such a densely crowded place I intimated that I 
should preach it again in the evening,” and added, 
“ Have you ever tried that plan ? ” Wardlaw says : 
“I did not smile—I laughed outright. ‘No, no/ I 
replied, ‘ my good friend, there are but very few of 
us that are under the necessity of having recourse to 
the use of means for getting thin audiences.’ ” Like 
Dr. Wardlaw, I have never tried the plan, but if 
any of you should be overwhelmed with auditors 
it might be worth your while to try the experiment. 
Never, however, repeat a sermon through indolence, 
or to avoid the labor of preparing a new one. 

As to sermonizing, I feel my incompetency to ad¬ 
vise. I have never been a systematic sermonizer. I 
11 


162 


Lectures on Preaching 


have already said to you that in my early ministi / I 
believed it impossible for me to become a successful 
preacher in the sense of being an orator. In addition 
to this, my health was very delicate, and I anticipated, 
at the longest, only two or three years of service 
At that time, in the Church to which I belonged 
there were no theological schools ; and in the West 
no theological seminary, founded by any Church, 
had gained much reputation; hence I commenced 
my ministry without any specific theological training. 
I had read my Bible thoroughly from my earliest 
childhood, for I cannot recollect when I could not 
read; and my study in the original languages, more 
especially in the Greek, had been for years a delight¬ 
ful occupation ; but no one had told me how to make 
a sermon. I had listened to good preachers, but the 
only sermons I had ever read were those of Mr. Wes¬ 
ley. I did not know there was such a thing as a 
skeleton, or a book of skeletons of sermons ; and in 
my youthful innocence I would as soon have stolen 
money from a bank as to have attempted to appro¬ 
priate a sermon which I had either heard or read. I 
remember well how, about the close of my first year, 
an older minister put into my hand, and offered to 
lend me, a book of sketches. I happened to have 
common sense enough to decline the offer ; so, without 
knowing how a sermon was made, save as mentioned, 
I began to preach. I did not try to make sermons. 
I felt I must, at the peril of my soul, persuade men 


Early Efforts. 163 

to come to Christ; I must labor to the utmost of my 
ability to get sinners converted, and believers ad¬ 
vanced in holiness. For this I thought and studied, 
wept and fasted and prayed. My selection of words, 
my plan of discourse, was only and all the time to 
persuade men to be reconciled to God. I never 
spoke without the deepest feeling, and unless I saw 
a strong divine influence on the congregation I felt 
sad, and sought retirement to humble myself before 
God in prayer. My sermons were not well arranged ; 
they sometimes had divisions, for I had heard ministers 
say firstly, and secondly, and thirdly. Sometimes I 
had a line written out here and there, and sometimes 
a few catch-words. on a scrap of paper, but which I 
seldom, if ever carried into the pulpit, and very few 
of which I ever preserved. My ministry was one of 
exhortation rather than of sermonizing; and I looked 
for immediate results under every effort, or to me it 
was a failure. So my early ministry was formed. 
Whatever my method was, it was purely my own, 
and was adopted, as I have said, not to make ser¬ 
mons, but to bring men to God. No one could have 
been more surprised than myself when I began to 
find, not only that souls were awakened and con¬ 
verted, but that friends began to speak kindly of 
my simple talks as sermons. So I finished my 
first year. My second year I was stationed in 
Pittsburgh, where I was compelled to preach three 
times on Sabbath, and once at least during the week 


164 Lectures on Preaching. 

but not always to the same congregation. I was so 
driven, it seemed as if I could not change my plans. 
At the end of my first year there I had preached all 
I knew, and expected to be relieved. But I was un¬ 
expectedly returned, to preach three times on the 
Sabbath and once a week to the same congregation. 

I had a membership of four hundred, scattered 
over the city. In addition to my preaching, I led the 
public prayer-meeting, spent one evening with my 
official members, led two classes, took a deep interest 
in the Sunday-school, and formed a class of young 
men, whom I encouraged in their reading, and helped 
in some slight degree to prepare for the ministry. 
And so, not expecting to be a preacher, I preached 
on ; not expecting to live, I lived on. Many a time 
I resolved I would prepare better, and yet I often 
found myself brought up to Saturday evening or 
Sunday morning with comparatively slight prepara¬ 
tion for the Sabbath. But I studied intensely. I 
arose early, and spent my forenoons faithfully—not in 
sermon writing, but in mastering standard works on 
theology, mental philosophy, and the natural sciences, 
of which I was passionately fond. I studied on my 
feet, and found my sermons among the sick and poor, 
in garrets and in cellars. Not expecting ever to do 
much in the pulpit, I spoke to men every-where ol 
Jesus and his love, and had the satisfaction of seeing 
many scores brought to the foot of the cross. I ex¬ 
pected by and by to find leisure to make better ser- 


Personal Experience . 165 

mons, but I have never found it. My boat got on 
the stream, and I have been borne down the rapid 
current without the time to rest, until I can almost 
see the mouth of the river, and the boundless ocean 
beyond. I would not advise any young man to do 
as I have done. I would breathe into you, if I could, 
the earnestness and love of souls and the devotion of 
my earlier ministry: but I would urge you to make a 
better preparation, and to become workmen more ap~ 
proved both of God and man. 


166 


Lectures on Preaching. 


LECTURE VI. 

THE DELIVERY OF A SERMON, 

I N the composition of a sermon the collection of 
material evinces the diligent student; broad and 
comprehensive thoughts reveal the great thinker; 
clear, beautiful, and forcible language manifests the 
cultured writer; but only in the delivery of a sermon 
does the true preacher appear. " His throne is the 
pulpit; ” he stands in Christ’s stead ; his message is 
the word of God ; around him are immortal souls ; 
the Saviour, unseen, is beside him; the Holy Spirit 
broods over the congregation; angels gaze upon the 
scene, and heaven and hell await the issue. What 
associations, and what vast responsibility! 

The sermon, considered simply as matter, might be 
contained in an essay or a book; that which con¬ 
stitutes its preaching is the appearance, utterance, 
and action of the living preacher. It is differentiated 
from the ordinary lecture, or oration, by the message 
being divine, and the speaker having been sent of God; 
and from the theological essay, or the published ser¬ 
mon, by the presence and influence of the speaker. 
The word of God is the constant quantity, the 
preacher the variable. If this be true, then that 


Personality of the Preacher. 167 

preaching is best which, on the one hand, is most 
full of the divine message, and which, on the other, 
has the greatest personality of the preacher. The 
Spirit of God employs not only the truth, but the ut¬ 
most powers of utterance, intonation, countenance, 
and gesticulation. I think Dr. Dick first suggested 
that the time might come when the preacher could sit 
in his study, and, by means of tubes properly ar¬ 
ranged, could address a distant congregation. A 
similar use has been suggested for the telephone. 
While either of these processes would convey the 
sound to the ear with the accent and intonation of 
the speaker, who does not feel that by such a process 
the chief power and influence of the pulpit would be 
lost ? Were not the presence of the preacher neces¬ 
sary, God could have employed the ministry of angels, 
or each person might have been addressed by a vision 
or a voice. The ordination of God requires that 
preaching shall be by a man of like passions and 
sympathies with other men. He stands as a witness 
and an illustration of the influence of divine power. 
As he knows the truth of the Gospel, others may 
know it; as he has felt the power of the Gospel, 
others may feel it, also. He tells them how he was 
moved ; out of how deep a pit he was drawn; how his 
feet have been placed on the Rock of ages; how he 
repented and believed; how he was delivered from 
temptations, and how he is now filled with power to 
resist allurements and fascinations which once took 


168 Lectures on Preaching. 

him captive; how that once he was influenced only 
by the visible and earthly, but that now he is un¬ 
der a sweet attraction of the unseen and heavenly. 
If, then, the personality of the preacher be so nec¬ 
essary and so potent a factor, what manner of 
person should a minister be, in all holy convetsation 
and godliness! He should resemble Stephen in 
being a man full of faith and of the Holy Ghost. 
He should be able to say with Paul: “ Ye are wit¬ 
nesses, and God also, how holily, and justly, and un- 
blamably we behaved ourselves among them that 
believed ! ” If he causes in the minds of the people 
even so much as a suspicion that he is a wicked man, 
his power is at once impaired. Men may admire his 
mental vigor, his faultless rhetoric, his irresistible 
logic, and his overwhelming oratory ; but their hearts 
will not be captivated by his utterances. People may 
flock to his ministry as they would visit the theater, 
the concert-room, or the opera, to satisfy their curi¬ 
osity or gratify their taste. They hope to be charmed, 
not profited. 

There are four different methods of delivering a 
sermon, each of which has in its favor the authority 
of eminent names and of conspicuous examples: 
First, reading in the pulpit from a copy previously 
prepared ; secondly, reciting from memory a sermon 
which has been committed; thirdly, using notes more 
or less copiously, which are read or referred to in the 
pulpit, and to which may be added such illustrations 


Reading Sermons. 169 

or amplifications as may occur to the mind at the 
moment, or which may have been more or less pre¬ 
meditated ; fourthly, speaking directly to the audi¬ 
ence, without relying on any verbal preparation. 
These various methods may be, and frequently are, 
partially intermingled. The reader who becomes 
interested may pass over pages of his manuscript, re¬ 
citing from memory, or may be so permeated with his 
subject that he ventures to vary from the language 
before him. So the extemporaneous speaker fre¬ 
quently quotes from memory Scripture texts or 
phrases, stanzas of hymns or lines of poetry; or he 
may read a paragraph of statistics, or an excerpt 
from some favorite author. Reading secures to the 
preacher self-possession. He knows that he has his 
sermon prepared, and, consequently, has no burden 
upon his imagination or memory. Nor will the 
presence or absence of any persons in his congrega¬ 
tion either annoy or confuse him. He has nothing 
to do but simply to read what he has written. He 
has confidence in the accuracy of his language and 
in the strength of his logic. He had time to revise 
and change while the pen was in his hand. Some 
ministers labor under the apprehension that, if they 
speak extemporaneously, they may forget the a- 
tended points of their sermon, or in the excitement 
of speaking may omit some necessary link in an 
argument. To others language comes slowly, and, 
under the hesitancy, utterance becomes difficult. So 


170 Lectures on Preaching. 

some men of fine culture and of mental strength 
think themselves inadequate to the task of preaching 
without a manuscript. Others prefer the written 
sermon, that definitions may be more precise and 
argumentation more close and forcible. For pur¬ 
poses of controversy, also, the preparation and aid of 
the manuscript are considered valuable. 

While admitting the full force of these statements, 
yet it seems to me the advantages are not so great as 
the disadvantages. In reading closely, little of the 
preacher’s personal power, except his voice, is added 
to the written words. Even that is restrained, as the 
reading voice is not so full as the speaking one. The 
power of the eye, the play of the features, the light 
of the countenance, and the freedom of movement, 
are either lost to the audience or greatly restricted. 
This personal power being a great factor in preach¬ 
ing, what impairs it inevitably weakens the impres¬ 
sion of the sermon. 

It is alleged, however, that a minister ought not to 
read closely ; that the eye need not follow the man¬ 
uscript, except now and then ; that the preacher may 
remember so much of his sermon that he can deliver 
it without much restraint. This is true. But if so, 
it indicates that a free delivery is better than reading 
If a man excels as a reader because he seldom looks 
at his manuscript, would it not be excelsior not to look 
at it all ? Is it not the highest praise of a good reader, 
that he reads as if he were speaking ? But is it ever 


Reading Sermons. 171 

considered a compliment to a speaker to say that he 
speaks as if he were reading? Those who recite 
from memory do sometimes so appear, but it is ever 
accounted a blemish. If we consider the advantages 
carefully, we find that they inure to the preacher 
rather than to his hearers. But is the comfort or 
convenience of the speaker the chief end of preach¬ 
ing ? If after he has written an argument, and has 
thus familiarized himself with it, and yet when in the 
pulpit cannot remember its various links, is it prob¬ 
able that his people can follow and remember it, who 
hear it for the first time as he reads ? If the points 
of his sermon are so feebly connected that, after 
studying and writing, he cannot recall them in proper 
order, is the order very material ? If he has not in¬ 
terest enough in his subject to remember the mes¬ 
sage which God sends through him, is it likely to in¬ 
terest the people ? Nor is reading necessary for 
accurate definition. Does not the professor in his 
lecture-room state his definitions clearly, and does he 
not make them plain to his students ? It may be said 
he is familiar with them ; so should the minister be 
with definitions in theology. If, after having studied 
a course of divinity, and having prepared his specific 
sermon, he cannot trust to his memory for the neces¬ 
sary definitions, will they be easily comprehended by 
his people ? As to controversial sermons, as a gen¬ 
eral rule, the less of them the better. I do not object 
to doctrinal preaching. Far from it I strongly ad* 


172 Lectures on Preaching. 

vise it in the didactic and positive form ; but I think 
it is seldom necessary in a controversial style. Mr. 
Wesley, who lived in a period of great theological 
controversy, said that out of eight hundred sermons 
which he preached in a year there were not more 
than eight of a controversial character. 

The use of notes is less objectionable than reading 
a sermon from manuscript. They may refresh the 
memory in case of confusion of thought, and may im¬ 
part confidence to the timid without withdrawing the 
attention very greatly from the audience. Yet it 
would be much better to have the notes thoroughly 
written on the heart. If notes be used the heads of a 
discourse may be read, and the amplification may be 
greater or less, according to the occasion or to the 
ability of the speaker. 

Reciting from memory, if the sermon has been 
well committed, is not unpleasant to the hearer, as 
the preacher may have full play for all his powers. 
Actors display their utmost skill, and sometimes pro¬ 
duce great effects, though their parts are committed 
and recited. This form of delivery, however, for 
ministers of ordinary memory, who preach two or 
three times a week, must impose a slavish service. 
Time is thus spent which should be given to careful 
study or to pastoral work. 

It is objected to what is termed extemporaneous 
delivery, that the language is oftentimes incorrect, 
the thoughts are frequently incoherent, and the whole 


Extemporaneous Preaching . 173 

performance is crude. This may be, and doubtless 
is, sometimes the case. But, as one has aptly re¬ 
marked, there may be extemporaneous writing as well 
as extemporaneous speaking. Once for all, let me 
say, that extemporaneous speaking, or direct address, 
as I prefer to call it, does not exclude the most thor¬ 
ough and perfect preparation. It may be abused by 
ignorant and indolent men ; but it is not designed to 
diminish the necessity for extensive reading and care¬ 
ful thought. The order and the parts of the dis¬ 
course should be clearly fixed in the mind ; illustra¬ 
tions may be selected and arranged ; suitable lan¬ 
guage for certain portions may be well studied, or 
the whole sermon may be written ; yet at the time of 
delivery, with the heart full of the subject, and with 
the outlines clearly perceived, let the speaker rely on 
his general knowledge of language and his habit of 
speaking for the precise words he may need. If he 
be deeply in earnest he will, as he proceeds, feel a 
glow of enthusiasm which will give a warmth and 
vigor to his expression. I do not deny that warmth 
and vigor may be gained in the study, if the writer 
fancies the congregation before him, and if he writes 
as if he looked them in the face, and measured the 
momentous results connected with the sermon ; yet 
there is a greater power in the actual presence of a liv¬ 
ing assembly waiting for the bread of life, and whose 
countenances respond to the words of the speakei. 

It is said that critical audiences greatly prefer the 


*74 


Lectures on Preaching. 


polished finish of a written discourse, and that they 
are not satisfied with extemporaneous delivery. There 
may be a few such congregations ; but are they not 
found chiefly among those who reject evangelical doc¬ 
trines, who attend service rather to be delighted than 
edified, and who say, “ Prophesy unto us smooth 
things ? ” It may also be fairly admitted that where 
sermons are delivered purely for instruction, reading 
may not only be allowable, but may even be prefera¬ 
ble ; yet persuasion, rather than instruction, is the 
great end of preaching. Instruction is essential, but 
without persuasion the sinner is never moved 01 
saved. In the lecture-room, in the study of science, 
reading is highly proper. And yet who that ever 
heard Agassiz did not admire the freedom and de¬ 
lightful ease with which he imparted, in familiar style, 
the highest truths and the most wonderful phenome¬ 
na of natural science ? It may, also, be admitted that 
an audience composed mainly of students, or of those 
whose minds have been long disciplined by educa¬ 
tional processes, may be both pleased and profited by 
the reading of sermons. But there are few congre¬ 
gations where men of thorough culture compose even 
a large minority; for those who receive a collegiate, 
or even an academic, training bear a small per cent- 
age to the entire population The larger, though un¬ 
cultured, class demands the greatest attention from 
the minister. It is a law of nature that heated air 
always ascends, but never descends. A fire may be 


Extemporaneous F reaching. 175 

built upon the ice without having much effect upon 
it; so, in society, all extensive reformations begin 
with the masses. In the time of our Saviour the 
question was asked, “ Have any of the rulers believed 
in him ? ” and under the labors of his disciples it is 
said that “not many wise, not many noble, were 
calledyet the common people heard them gladly. 
In the Reformation during the sixteenth century the 
masses rallied around the standard of Luther and his 
coadjutors. It is proverbially said that capital is ever 
timid and cautious, and history shows that few men 
in prominent positions have become leaders in re¬ 
forms. Erasmus, though detesting and satirizing the 
monks, and though helping to prepare for the Refor¬ 
mation by his Greek Testament, yet, fearing to break 
with Rome, declined to unite with the reformers. If 
ministers expect great success they must tread in the 
footsteps of the great masters, and throw themselves 
fearlessly upon the sympathies of the people. Yet I 
incline to the opinion that men of the highest culture 
enjoy an earnest extemporaneous form of delivery if 
the matter is of a high and elevated character. Frank¬ 
lin, cool and dispassionate as he was, said he would 
go twenty miles to hear Whitefield. 

We are sometimes told that many of the most dis¬ 
tinguished and successful ministers have read their 
sermons. This is readily admitted. There are oth¬ 
ers equally talented who do so still. Yet the number 
is comparatively small when contrasted with those 


176 


Lectures on Preaching. 


who do not read. Perhaps no name is more frequent¬ 
ly quoted than that of Dr. Chalmers, as an instance 
of wonderful power and great success combined with 
reading; yet his great power was most conspicuously 
displayed when he left his manuscript, and uttered 
his thoughts in the most impassioned style. Even 
in his lecture-room he occasionally did so. Dr. Han¬ 
na says : “ The interest was at once deepened and di¬ 
versified at times by some extemporaneous addition 
or illustration, in which the lecturer, springing from 
his seat and bending over his desk, through thick and 
difficult and stammering utterance, in which every 
avenue to expression seemed to be choked up, found 
his way to some picturesque conception and express¬ 
ive phraseology, which shed a flood of light on the 
topic in hand ; and, again, by some poetic quotation, 
recited with most emphatic fervor, or by some hu¬ 
morous allusion or anecdote told with archest glee. It 
was almost impossible in such a singular class-room 
to check the burst of applause or to restrain the mer¬ 
riment.” Of his pulpit efforts, a writer in the “Brit¬ 
ish Quarterly Review ” gives the following descrip¬ 
tion : “ Dr. Chalmers on great occasions was abso¬ 
lutely terrible. His heavy frame was convulsed ; his 
face flushed and grew pythic ; the veins on his fore¬ 
head and neck stood out like cordage; his voice 
cracked or reached to a shriek: foam flew from his 
mouth in flakes ; he hung over his audience, menac¬ 
ing them with his shaking fist, or he stood erect 


Direct Address. 


'77 


maniacal and stamping.” No marvel that the Scotch 
lady, who admired him, and yet was greatly opposed 
to reading, said, by way of apology, that it was read¬ 
ing “ with a pith in it ” Such delivery comes prop¬ 
erly under the form of direct address, having no ele¬ 
ment in common with the mode in which a manuscript 
is usually read. Probably in four cases out of five of 
those who read sermons, their great power is just in 
that part which they do not read. 

The voice of antiquity is almost unanimous in favor 
of the direct address. From the day that Miriam 
raised her song of joy on the banks of the Red Sea 
to the close of the prophecy of Malachi, the prophet 
sent of God usually spoke directly to the people. In 
the New Testament record there is not a single in¬ 
stance given of an address being read. 

The blessed Saviour, the only perfect model, spake 
as never man spake. The apostles and their associ¬ 
ates followed his example, preaching the Gospel with 
all boldness. Nor have we any historical evidence 
of sermons being read for the first four centuries. 
We know that Ambrose, Basil, Jerome, Chrysostom, 
and Augustine spoke even without notes, though, 
very probably, they sometimes prepared them. The 
Roman Catholic Church has pursued the same meth¬ 
od almost without exception. The great French ora¬ 
tors, Bourdaloue, Bossuet, F£nelon, and Massillon 
used the same style, though some of them wrote and 
committed their sermons. 

12 


i 7 8 Lectures on Preaching. 

Potter, in his work on sacred eloquence, which is 
indorsed by Cardinal Cullen and Dr. Newman, and 
the highest Roman Catholic dignitaries in Great 
Britain and Ireland, says : “ In no sense of the word 
can reading be called preaching. A sermon is of its 
very nature a persuasive oration. In real preaching 
one man speaks to another. .. . The sermon which 
is merely read from a paper never has been, and 
never will be, any thing more than a piece of reading. 
Such a performance never has been, and never will 
be, made to possess those qualities of warmth or ear¬ 
nestness, of spontaneity and of special and varying 
application, which mark the persuasive oration, and 
which are distinctive of, and indispensable to, a ser¬ 
mon in the true sense of the word.” The same view 
is taken by the Greek Church, though in the midst of 
its ceremonies the sermon is almost neglected. These 
two Churches embrace nearly three fourths of Chris¬ 
tendom. In the commencement of the Reformation 
none of the great leaders on the Continent read their 
sermons ; but in England the practice was early 
adopted. Calvin, writing to Somerset, says : “ There 
is too little ot living preaching in your kingdom, ser¬ 
mons there being mostly read. . . . But all this must 
yield to the command of Christ, which orders the 
preaching of the Gospel. No possible danger must 
be permitted to abridge the Spirit of God, or pre¬ 
vent his free course among those whom he has adorned 
with his grace for the edifying of the Church.” 


General Practice . 


179 


Among the Protestants of Europe reading is seldom 
practiced, except in England and Scotland. Even 
there such ministers as Spurgeon, Newman Hall, 
and Parker, who have gathered large congregations, 
speak without manuscript. So, also, do the Wesley- 
ans and Baptists generally. 

In this country the practice is divided; but reviv¬ 
alists every-where use direct address. So, also, the 
great majority of the ablest pulpit speakers in the 
land. Some of these write and commit; others, with 
great labor, premeditate and hold in memory ; but 
the majority of able speakers who use this direct ad¬ 
dress, having the matter well prepared, rely on the 
inspiration of the moment and their power of lan¬ 
guage for their precise words. As services be¬ 
come ritualistic, the sermon, being deemed of less 
importance, is more frequently read. In other call¬ 
ings men in earnest use direct address almost wholly. 
The attorney never reads a plea for the life of his 
client before a jury. The politician on the platform 
—or, as it is termed throughout the West, on the 
stump—never reads a speech. The general, who ad¬ 
dresses his officers or army before going into battle, 
never reads. And yet what powerful effect his few 
words sometimes have. I would, then, most earnestly 
advise every young man to cultivate this habit of ex¬ 
temporaneous, or direct, address. It wdl give him, 
other things being equal, more influence and more 
power over his audience; it will make the address 


180 Lectures on Preaching. 

more life-like, as breathing his own impulses, and 
allowing him to use attendant or surrounding cir¬ 
cumstances. Under the excitement of direct address 
some of the most beautiful imagery, as well as the 
most forcible expressions occur to the mind. The 
reactive influence of the congregation is, also, se¬ 
cured. The faces of his audience will oftentimes 
make suggestions, and he can skillfully vary his 
phrases or the length of the different parts of his 
discourse. While I, however, greatly prefer the 
direct address, each one must decide for himself, 
as no absolute and universal rule can be enjoined. 

As to directions for reading sermons properly, I 
confess frankly my inability to give them. In forty- 
five years of ministry I have never attempted to read 
a sermon. A few Sabbath afternoon lectures to 
college students and some general lectures comprise 
the total of my experience in that direction. In the 
earliest years of my ministry I wrote and committed 
two sermons, which I delivered without difficulty. So 
even in that I am a novice. Notes I have occasion¬ 
ally, though seldom, used. While I bow at the feet 
of many distinguished men who read successfully, 
yet if I must give my advice as to the style of read¬ 
ing sermons, I should follow the example of Punck t 
who on a certain occasion offered a prize for the best 
essay addressed to those contemplating matrimony, 
and awarded it to one which read about as follows: 
4v Advice to those about to get married—Don’t! ” 


Pulpit Manner. 181 

To attain the highest power in direct address prac¬ 
tice is absolutely essential. If I am asked, How and 
when you shall begin ? I answer, The first time you 
preach ; and, if practicable, before a small audience. 
There is, certainly, some risk, but don’t stand shiver¬ 
ing on the bank; plunge in at once. Gilbert Stuart, 
in answer to a question as to how young artists are 
to commence their subjects, is reported to have said: 
“Just as puppies are taught to swim—chuck them 
in.” 

In the appearance and manner of the minister in 
entering the pulpit every thing careless or offensive 
should be avoided. He must have a due regard to 
his congregation, and a proper sense of conventional 
propriety. He must avoid all affectation of manner, 
and all appearance of display. An air of indifference 
shows his utter incompetency. The most able 
speaker feels a vast responsibility in addressing an 
audience ; much more the minister, upon whose words 
the destiny of souls may depend. The most earnest 
minister trembles at the responsibility of his task, 
and yields only to his conviction of the divine calL 
Saint Cyran said: “ I would rather say a hundred 
masses than preach one sermon ” Luther said : “ Al¬ 
though I am old and experienced in speaking, I trem¬ 
ble whenever I ascend the pulpit” Gregory of Na- 
zianzen speaks of the “ tempest of spirit ” which a 
minister experiences. I have known many a min¬ 
ister who trembled so greatly that with difficulty he 


182 Lectures on Preaching. 

ascended the pulpit steps ; while, in other cases, the 
paleness of countenance and drops of cold perspira¬ 
tion have shown the intensity of the mental struggle. 
Nor is this mental pressure wholly unprofitable. It 
leads the minister to a sense of his own weakness 
and helplessness without divine aid. It brings him 
near the throne in earnest supplication. This mental 
intensity also gives a stimulus to thought; and when 
mastered by the preacher, he will speak in a loftier 
strain and with more spiritual power. Leaning on 
the divine arm for strength, he will have less regard 
to the opinions of his congregation, and will more 
earnestly desire to proclaim the divine message in all 
its purity, and with all its sanctions. 

The proper management of the voice is of great 
importance. The preacher should aim to speak with 
sufficient force to be distinctly heard by the audience. 
To do this successfully, i{ the congregation be large, 
let him select some person in the congregation about 
two thirds of the extreme distance from the pulpit, 
and let him speak so as to be by him distinctly heard, 
and probably all the assembly will then hear, though 
those the most remote may need to be very attentive. 
But better they should have a slight inconvenience, 
in his first few sentences, than that his voice should 
break through overstraining. This precaution is nec¬ 
essary only in large edifices or before vast audiences. 
In ordinary churches the force employed should be 
such as at once to fill the entire room. Care should 


i»3 


Tones of Voice. 

be taken that the pitch should be as nearly as possi¬ 
ble the ordinary tone of conversation, as this produces 
less weariness, and allows a greater range of compass 
both above and below. This variety is essential to 
prevent injury to the vocal organs, and it relieves that 
monotonous utterance which becomes very unpleas¬ 
ant to the congregation. This ordinary pitch, with 
variations above and below, gives the character of 
naturalness. Distinctness of syllabic utterance im¬ 
parts the quality termed penetration, or of carrying 
the sound to the greatest possible distance without 
intermingling with other sounds. The voice should 
always be in harmony with the subject, and should 
indicate the earnest love, the deep solemnity, and the 
ardent zeal, of the preacher. It is sometimes called 
the sympathetic voice, and seems to blend the speaker 
both with his subject and with the feelings of his 
audience. He stands as if forgetting himself, and 
tries to bring about a perfect union of the subject 
and the hearers. The degree of loudness will vary 
with temperament and physical force. Whitefield’s 
voice had such penetrative power that it was said 
that, standing on the steps of the then State-house of 
Philadelphia, some of his words could be distinctly 
heard across the Delaware River in Camden, and yet 
so soft and musical were his tones that they were 
not offensive to those who stood near him. 

In varying the tones of the voice, a free use of the 
muscles of the throat and neck is very important 


184 Lectures on Preaching. 

For this purpose the proper movement of the whole 
body will assist. It is a law of our system that one 
set of muscles continuously employed become wea¬ 
ried, and oftentimes painful, from the superabundance 
of blood which flows to them. This is illustrated in 
that weariness of the limbs which is often felt in 
climbing a long succession of steps, as in towers or 
steeples, or in the strain of the back in using the 
sickle in the harvest-field. It applies, also, to the del¬ 
icate and sensitive muscles of the throat. This is the 
chief reason why the voice tires more readily in read¬ 
ing than in speaking. The book held in one position, 
with the eye fastened upon it, constrains, to some ex¬ 
tent, the vocal organs. In my own experience I 
have found that I cannot read aloud at night without 
hoarseness as well as I can during the day. In the 
day-time the posture is easily changed, the light be¬ 
ing diffused all around ; but in reading by gas or can¬ 
dle-light the book must be held in one position, and 
consequently the posture is more constrained. In 
the pulpit more force must be exercised than in or¬ 
dinary reading. The tension of the muscles is great¬ 
er, the flow of blood is more abundant, and, conse¬ 
quently, the danger from constraint of posture is in¬ 
creased. If you notice political speakers, attorneys, 
or statesmen, they give to their bodies a free play, 
and hence, though they make long speeches, their 
throats seldom suffer. If you notice those men in the 
ministry who gesticulate the most freely, who change 


Preaching not Injurious. 185 

from place to place during the delivery of the dis¬ 
course, you will find that they talk both long and loud 
without much injury. On the other hand, those who 
confine themselves strictly to one posture, who give 
themselves little freedom of motion, are much more 
liable to be affected with bronchitis. Indeed, I think 
I can give you an excellent recipe for acquiring :his 
disease. First, write all sermons in a close, fine hand, 
which may be difficult to read. Secondly, place them 
on a pulpit so that you will be obliged to incline the 
face toward the manuscript, and to keep one finger 
following the lines, lest you lose the place ; then with 
the other hand attempt to gesticulate, keeping the 
eye upon the page, and trying to glance now and 
then on the congregation, and, my word for it, you 
can have a first-rate case of clerical bronchitis in six 
months. The philosophy in this case is that to which 
I have already alluded. The difficulty arises, not 
from reading, but from the constrained position of 
the muscles of the throat. If, in spite of the man¬ 
uscript, the subject is inwrought into your very 
being, if you can so forget yourself that you can throw 
yourself with your thoughts into the very face and 
eyes of the congregation, or stand erect, or move 
like the very spirit of a storm, you may read without 
injury. 

Preaching, if properly practiced, so far from being 
injurious to the voice, is invigorating and strength¬ 
ening. If the voice is used without straining, the 


186 Lectures on Preaching. 

more frequently one preaches the better for the lungs, 
especially if that preaching can be joined with exer¬ 
cise in the open air. Calvin, who was unimpassioned, 
delivered sermons, addresses, and lectures, speaking 
daily. Luther, who was full of emotion, spoke about 
as frequently. Wesley, who was calm and quiet, 
though earnest, in the pulpit, as I have already stated, 
preached about eight hundred sermons a year, and 
in a protracted ministry of over fifty years probably 
preached as many as forty thousand times, in addi¬ 
tion to all his writings, publishing, and care of the 
Churches. Whitefield, who was a perfect tempest in 
the pulpit, is said to have preached about eighteen 
thousand sermons. Nor were these instances, all of 
them, of physical robustness. Mr. Wesley was slender 
and rather delicate, and at one time suffered from hem¬ 
orrhage, and it was supposed would die of consump¬ 
tion. It is unquestionably true, however, that some 
men, by their unwise and unnecessary vehemence, 
injure their vocal powers—generally, however, as I 
think, more from errors in diet and habit, than from 
the use of the throat and lungs. The vehemence of 
some speakers, though to a certain extent impressive 
on their audience, is really a barrier to their success, 
Cicero, when a young orator, strained his voice, and 
his friends advised him to abandon his profession. 
Instead of this he traveled abroad, studied under the 
best teachers, conversed with the best speakers, 
learned to restrain his rapidity of utterance and his 


Power of the Eye . 187 

impetuosity of manner, and returned to his country 
to honor it with his oratory; and yet, I fancy, there 
was no little vehemence displayed in those orations 
against Cataline. The same trait was illustrated in 
the life of Dr. Durbin, who filled various high posi¬ 
tions in the Methodist Episcopal Church. He com¬ 
menced his ministry in Kentucky, a youth of seven¬ 
teen ; and so earnest and vehement was he that in a 
few months his voice gave way. His desire to do good, 
however, was so intense, that, when scarcely able to 
more than whisper, he visited the humblest cabins of 
the primitive settlers and the quarters of the negroes, 
and, sitting down by their firesides, talked to them 
of Jesus, and explained to them the way of salvation. 
In this quiet work his voice gradually recovered, and 
it gave him that peculiar manner which served as a 
background for those inimitable bursts of oratory 
which, for long years, made him second in the pulpit 
to no man in America. 

The eye has an immense influence over a congre¬ 
gation It often speaks the feelings in advance of 
words. People are anxious not only to hear, but to 
see, the preacher, and this power of the eye is one of 
the great elements of oratory ; yet other qualities 
may lead to great excellence and power without this. 
Blind men are sometimes very eloquent. Bourda- 
loue, who was famous for oratory, kept his eyes almost 
closed lest he might be diverted from thinking of the 
matter of his sermons which he had carefully pre- 


188 Lectures on Preaching. 

pared. I have known some eminent ministers who 
looked above the heads of their congregations as if 
they were examining the structure of the ceiling, and 
others who kept their eyes closed, or nearly so, during 
the greater part of the sermon. In every case, how* 
ever, their power over the audience was diminished 
by that fact. The true orator looks at his congrega¬ 
tion, though in some of his pictures and in intense 
mental feeling he is for the moment oblivious of any 
thing which might occur. Still, his look is toward 
his audience, his thoughts are directed toward them, 
and, except in these periods of absorption, a mental 
and spiritual communion is maintained between the 
speaker and his congregation. 

The value of earnestness cannot be too strongly 
stated. St. Augustine says : “ It is more by the Chris¬ 
tian fervor of his sermons than by any endowment of 
his intellect that the minister must hope to inform 
the understanding, catch the affections, and bend the 
will of his hearers.” In various ages men have ap¬ 
peared who by their earnestness have roused whole 
multitudes, and even nations, to activity. This ear¬ 
nestness is not to be evinced merely in motion, but 
in each and every step of the preparation and deliv¬ 
ery of the sermon ; earnestness in reading; earnest¬ 
ness in writing ; earnestness in prayer; earnestness 
in clearness and distinctness and force of enuncia¬ 
tion ; earnestness in managing the vocal organs, and 
earnestness in addressing the congregation in view of 


Requisites for Speaking. 189 

the immense issues constantly at stake. A mother 
is in earnest when she pleads in tears with her way¬ 
ward boy. A father is in earnest when, from a dying 
bed, he gives his last messages to his weeping chil¬ 
dren. Mr. Wesley was remarkable for his general 
quietness of manner, and yet his congregations felt 
and sympathized with the deep earnestness of his 
spirit. What is usually termed unction comes from 
a heart filled with love to God and man, and a voice 
and manner brought into perfect harmony with that 
mental and spiritual state. It is impossible to con¬ 
vey in words what this harmony is. It is a percept¬ 
ible, but indescribable, concord between the subject 
and language employed, and the tone of voice and 
sympathy of spirit manifested in the entire move¬ 
ment of the speaker. As this mental state is kindled 
very largely by prayer, so it harmonizes with a prayer¬ 
ful utterance and a prayerful spirit. 

The two great requisites for ready and correct ex¬ 
temporaneous speaking are a command of language 
and self-possession. This command of language may 
be best gained in two ways : First, by the practice of 
translating aloud, especially of reading in company a 
work written in some foreign language. This wu 
recommended strongly by the elder Pitt, and has in 
*ome form been practiced by many eminent writers 
and speakers. Dr. Franklin was accustomed, when 
a young man, to read one of Addison’s essays, and, 
holding the ideas in his mind, to write them out in 


190 Lectures on Preaching. 

his own language, and then compare them with those 
of Addison : this was a species of translation. With¬ 
out any thought of its influence on my future life, I 
acquired the habit when a youth of reading aloud to 
my friends from books in any language I studied, what¬ 
ever I found to be either very beautiful or very inter¬ 
esting. Especially was this the case with the writ¬ 
ings of Xenophon, and the orations of Demosthenes, 
Virgil’s “iEneid,” and F6nelon’s “Telemachus.” It 
was, also, my practice for a number of years to read in 
family worship from the original languages, thus ac¬ 
customing myself to instantaneous choice of words to 
express the ideas of the writers. This practice, how¬ 
ever, while giving me greater command of language, 
may not have made me quite so familiar with the 
idiomatic structure of other languages ; at least, I 
never advanced as far as the sophomore who, descant¬ 
ing on the study of Latin, said that he could think bet¬ 
ter in Latin. I confess that all my life my thinking 
has been in English. Another method is to hold per¬ 
sonal religious conversation with individuals. The 
process of explaining to one attentive mind some 
passage of Scripture, some doctrine of the Gospel, or 
urging motives for immediate personal action, im¬ 
parts a directness of address and a readiness of lan¬ 
guage which will be of great service in the pulpit, 
There is philosophy as well as piety in visiting those 
who are sick and in prison, and in going out into the 
highways and hedges and compelling men to come to 


Self-possession. 191 

the feast of love. To acquire chasteness and beauty 
of language some have recommended the reading of 
Cowper or Milton, or some poet who has written on 
religious topics, a half hour before entering the pul 
pit, that the mind may be carried in this elevated 
strain to its pulpit work. I would greatly prefer, 
however, spending that period in reading the words 
of Jesus or of inspired penmen. 

Self-possession can best be gained by having the 
mind filled with the thoughts of the wonderful mes¬ 
sage about to be delivered, and the responsibility 
connected with it. If one feels that God is present, 
and the words are spoken for him, the timidity aris¬ 
ing from the presence of the audience will vanish. 
It is well, also, not to keep in mind the distinguished 
men who may chance to be present, but to speak for 
the benefit of the masses. Luther said that he did 
not think of the doctors or professors, of whom he 
had some forty, but he addressed his sermons to the 
masses of the working-people, of whom there were 
some two thousand. Young men are prone to ask 
themselves, what will this doctor, or that judge, or 
this professor, say ? and their preaching will then al¬ 
most insensibly be framed to gain the approval of 
their most distinguished hearers. 

Now, let me whisper to you two things: First, as 
a general rule, distinguished politicians are very poor 
judges of preaching. They study almost every thing 
else more than their Bibles, and hence make a sorry 


192 Lectures on Preaching. 

attempt at quoting Scripture—like a former Govern¬ 
or of Texas, who said, in his message congratulating 
the Legislature upon the hopeful aspect of the coun¬ 
try: “To use the language of the Holy Scripture, 
Now is the winter of our discontent made glorious 
by the summer sun.” The other thing I would 
whisper to you is this: The most learned and 
thoughtful men, especially in theology, are the most 
lenient critics. It is true, if you discuss doctrines and 
advance heretical ideas, or if you attempt classical al¬ 
lusions and are not accurate, they will at once detect 
you ; but if you keep within the range of ordinary 
discussion, and aim to do good, you will have no 
kindlier hearers. They know the difficulties of speak¬ 
ing, and are ready to make every proper allowance. 
They do not expect you to make sermons for them, 
but for the common people. Indeed, the greatest 
men are generally fond of the plainest diet at the 
table and of the simplest thoughts in the pulpit. So 
far as captious or unkind criticism is concerned, I 
would much rather speak before your learned and 
honored faculty than before a class of recently ini¬ 
tiated freshmen. 

You will never attain, however, to full self-posses¬ 
sion in the pulpit without thorough self-abnegation. 
You must be so intent on the message as to lose 
sight of yourselves ; you must lose the desire to be 
counted a great thinker or a popular speaker; you 
must become absorbed in your glorious work for 


Gesticulation. 


*93 


Christ, and must feel that you are polishing gems 
for him, that you are building a temple for his glory. 
This intensity of feeling, this conception of the 
grandeur of your work, will make your memory more 
retentive, your mind more active, and yourself less 
prominent. The question, probably, occurs to some 
of you, Shall the mind not then be occupied with a 
choice of words while speaking? I answer: Not 
directly ; think nothing of the precise words you are 
to use. They will come, born of the idea and of in¬ 
tense feeling, but will be the result of your previous 
discipline and culture. If you should chance to 
stumble, do not stop to go back, but press on, fol¬ 
lowing Whitefield’s rule, never to correct any thing 
unless it was wicked. The same rule that I apply to 
words I would apply to gesticulation. Never try to 
make a gesture. Those only are natural which come 
of themselves. The man who is full of his subject, 
whose heart is burning for utterance, if his feelings 
are not restrained, will generally gesticulate ear¬ 
nestly. See a crowd of school-boys excited, and how 
earnestly they gesticulate. They speak all over. 
See brokers in a stock exchange. How they are 
wrought into a perfect frenzy, elevating their voice, 
extending their hands and arms, and making the 
wildest gestures! If ministers were to be half as 
much excited in the pulpit as these brokers are in 
the exchange, the world would pronounce them mad. 

In gesticulation, as in language, the discipline and 
13 


194 Lectures on Preaching. 

culture should be preparatory. Elocution, so far as 
the proper use of the voice, and so far as avoiding 
improper gestures, are concerned, should be studied 
previously, but no thought should be bestowed upon 
it at the moment. I know we are f old that actors 
study every word, and prepare every gesture before 
a glass; and why not ministers ? Is not their work 
much more important ? The difference is, the min¬ 
ister is original. He gives expression to his own 
words and to his own feelings; he has simply to be 
true to himself. The actor is not thinking of him¬ 
self; he has no thoughts, no feelings, of his own ; he 
familiarizes himself with the thoughts of others 
through their words, and strives to imitate the ex¬ 
pression of their feelings through his actions. His 
highest glory is to speak and act just as they are 
supposed to have spoken and acted. All his study 
and all his preparation bring him just to the point 
whence the minister starts, if his heart be full of his 
subject, and if he feels his deep responsibility. 

While I earnestly recommend the study of elocu¬ 
tion as a preparatory discipline, I once more caution 
you against imitation. Improve your own voice, but 
do not try to copy the voices of others. I have 
known some young ministers who have lost their 
sprightliness and vigor of utterance in attempting 
to acquire a deep and sonorous mode of utterance: 
and students from different schools of theology 
and different colleges or universities can frequently 


i95 


Personal Experience. 

be distinguished from each other by the manner 
and intonation acquired in their elocutionary exer¬ 
cises. 

For myself I never had any difficulty in finding 
simple language to express my thoughts ; and, owing 
to the manner in which I commenced, I sought for 
little else. My great anxiety to reach some hearts 
early led me to forget, in great measure, the presence 
of men of superior intellect and commanding position. 
My voice seemed in every way unfit for a public 
speaker. It was weak, slender, and the pitch was 
high, tending to falsetto, and hence easily cracked or 
broken. By close application to study I had become 
stooped; my lungs were weak, I was troubled with a 
cough, and many of my friends feared that I was 
tending to consumption. I spoke because I must 
speak. At the end of my first year physicians ad¬ 
vised me to desist, or I would probably not live more 
than a year. I was junior preacher on a six-weeks’ 
circuit, on which I preached twenty-eight times in 
the round. Not satisfied with this amount of work, 
I assisted in taking up six additional appointments, 
making thirty-four. One of these appointments was 
in a small village, in the house of a humble widow, 
and the room would not accommodate more than 
twenty people. On my second and last visit I was 
informed that a physician, who was said to be an in¬ 
fidel, but a man of talent, desired to see me, as he 
thought he could be of some service by directions as 


196 Lectures on Preaching. 

to health. I called upon him. He said he had heard 
I was in feeble health, and as he had suffered greatly 
for years, but had recovered, he thought possibly he 
could give me some simple suggestions. I was 
pleased with his general advice, and at the close of 
the interview asked him what he thought of my con¬ 
tinuing to preach ? He answered, that as to the re¬ 
ligious question he had nothing to say, but, simply 
as a physician, his advice would be for me to ride 
eight or ten miles and preach once every day. The 
suggestion harmonized so perfectly with my own 
feelings that I resolved to follow it; and the only re¬ 
quest I ever made for any appointment was, on ac¬ 
count of my weak lungs and the necessity of exer¬ 
cise, that I might have an appointment where I could 
ride eight or ten miles and preach every day. My 
presiding elder promised me his full concurrence 
and his heartiest efforts, and he had no doubt of suc¬ 
cess ; but when the appointments were read out at 
the close of Conference I was sent to the city of 
Pittsburgh, with its thick coal smoke and dust, amid 
the prevalence of the cholera. My friends were 
fearful and disheartened, but I believe it to be of 
God, and went. My health was preserved by careful 
attention to diet and exercise and regular hours, and 
by abundance of preaching and pastoral visiting. 
My voice gradually strengthened, and, though never 
musical, acquired power to address the largest con¬ 
gregations. My conviction to-day is, that had I not 


* 9 ; 


Personal Experience. 

preached I should, in all probability, have fallen an 
early victim to bronchial or pulmonary disease. Often 
when called upon to face danger, that passage has 
seemed to ring in my ears, “ Whosoever will save his 
life shall lose it: and whosoever will lose his life for 
my sake shall find it.” 


98 


Lectures on Preaching. 


LECTURE VII. 

MINISTERIAL POWER. 

RE AC HERS greatly differ, not only in the mat- 



A ter and manner of their sermons, but, also, in the 
results which are achieved. This is especially true in 
the reformation and conversion of souls, and in the 
upbuilding of the Redeemer’s kingdom. The ele¬ 
ment which gives success is termed ministerial power. 
It is so subtle and spiritual in its character as to 
be beyond the reach of clear definition or explanation. 
The term, however, is scriptural, and, though some¬ 
what indefinite, we have nothing more expressive. It 
is a quality without which sermonizing is useless, 
and for which every young minister should, therefore, 
most sincerely and earnestly strive. 

St. Paul declares the Gospel to be “ the power of 
God unto salvation,” evidently using the phrase as in 
contrast with, and superior to, the power of Rome— 
then the greatest nation in the world. It is a system 
of power because of the influence which it exercises 
not only on the hearts and lives of men, but, also, on 
the growth and destiny of nations. The apostle 
speaks of this power as being present in his ministry, 
when he says, “ Whereunto I also labor, striving ac- 


Authority and Power. 199 

cording to his working, which worketh in me might¬ 
ily,” or with power. It is, also, compared to the power 
which raised the Lord Jesus from the dead ; and the 
apostle says, “ Most gladly, therefore, will I rather glo¬ 
ry in my infirmities, that the power of Christ may rest 
upon me.” The word “power,” as used in our En¬ 
glish version, is represented in the Greek Testament 
by several distinct words. One of these is kratos , or 
its collateral forms, which signifies strength, or the 
manifestation of physical force. The two chief forms, 
however, are, exousia and dunantis. The first of these 
indicates authority as exercised or conferred by a 
ruler, and seems to intimate official privilege or pre¬ 
rogative, thus: “All power is given unto me in 
heaven and in earth ;” “To them gave he power to 
become the sons of God; ” and Christ gave to his 
disciples “ power over unclean spirits, and to heal all 
manner of sickness.” Their official prerogatives and 
their miraculous endowments are in all cases ex¬ 
pressed by the word exousia , though in a few cases 
dunamis is joined with it. Ministerial power is every¬ 
where expressed by the word dunamis , as in St. Luke: 
“ Tarry ye in the city of Jerusalem, until ye be en¬ 
dued with power from on high.” The same word is 
used in the pentecostal scene, and is employed by 
the apostles to express the spiritual power of the 
ministry, as: “ God hath not given us the spirit of 
fear, but of power, and of love, and of a sound mind ; ” 
and “My speech and my preaching was not with 


200 Lectures on Preaching. 

enticing words of man’s wisdom, but in demonstra¬ 
tion of the Spirit, and of power: that your faith 
should not stand in the wisdom of men, but in the 
power of God.” As to preaching, he says: “For the 
preaching of the cross is to them that perish, foolish¬ 
ness : but unto us which are saved, it is the power o^ 
God.” The word thus employed indicates a power 
bestowed upon the individual as a divine gift, not for 
his own edification, merely or chiefly, but as a force 
working through him on the hearts of others. If I 
may use the phrase, this ministerial power is a 
moral dynamite, intrusted with the minister, and, to 
a certain extent, with every working Christian, which 
is superadded to his personal religious experience. 
This was emphatically true of the apostles. Three 
years they had been with Christ; they had seen his 
spirit and heard his teachings. Some of them had 
been with him on the Mount of Transfiguration, and 
had beheld his glory. They had been placed in the 
apostleship, and had received the gift of working 
miracles, and yet they were to wait for “ power from 
on high.” 

This power, then, is not synonymous with conver¬ 
sion. Jesus had recognized the disciples as not serv¬ 
ants, but friends. He had chosen them out of 
the world, and had comforted them with the assur¬ 
ance of his richest blessings. After they had for¬ 
saken him in the hour of terror, and had fled, they 
were not forgotten of him. He came to them in the 


201 


Not Religious Joy. 

upper room in the demonstration of love, showed 
unto them his hands and his side, and said, “ Peace 
be unto you.” Those words of peace had the accents 
of forgiving love ; and who can doubt that, “ being 
justified by faith, they had peace with God ? ” More 
than this, he breathed on them, and said, “ Receive 
ye the Holy Ghost.” Who could desire more for his 
own experience than to feel the breath of a triumph¬ 
ant Saviour, and to receive the indwelling of the Holy 
Ghost! 

Nor is it the same with the highest possible condi¬ 
tion of religious joy. They were “ glad when they saw 
the Lord.” Even the last doubts had been dispelled 
from the heart of Thomas. For forty days they had 
frequently seen him ; they had heard him “ speaking 
of the things pertaining to the kingdom of God.” 
They beheld him ascend from Mount Olivet to glory, 
and angels standing “ by them ” spoke of his coming 
again. Could they be happier? The cross, the 
agony, the sepulcher, have all vanished ; an ascend¬ 
ing Saviour, a cloud of glory, angelic promises, are in 
their stead. Then “they worshiped him, and re¬ 
turned to Jerusalem with great joy: and were con¬ 
tinually in the temple, praising and blessing God.” 
What supreme bliss! and yet it is not ministerial 
power. 

Nor is it a call or a commission to preach the 
Gospel That they had previously received. After 
his resurrection, when he first spoke peace, he said : 


202 


Lectures on Preaching. 


“ As my Father hath sent me, even so send I you/’ 
And before his ascension he uttered the great com¬ 
mission, “ Go ye into all the world, and preach the 
Gospel to every creature.” Yet with this rich ex¬ 
perience, and this grand commission, the direction 
comes : “ Tarry ye in the city of Jerusalem, until ye 
be endued with power from on high.” 

If we endeavor to analyze the elements of this 
power in itself, I think we shall fail. It is spiritual 
and invisible. All we can do is to trace the circum¬ 
stances under which this power is given, and the re¬ 
sults which flow from it. Indeed, power is in its 
nature indescribable. It is known simply by its re¬ 
sults. Gravitation, that greatest of all material 
powers, ceaselessly active, every-where potent, is 
wholly beyond our research, or even our conception. 
Where are those cords, stronger than steel, which 
bind the planets to their centers ? Where are those 
unseen ties that, like a universal net-work, envelop 
every atom in the air, and make it fall to the earth, 
and not merely to the earth, but in a direct line to¬ 
ward the center of the earth, though it be thousands 
of miles away, and can never be reached ? It seems 
an emblem of God, filling all space, operating through 
all matter. If the dream of astronomers be true, that 
not only secondaries surround their planets, and 
planets their suns, but that suns revolve around the 
center of immense systems, and all these centers 
through the immensity of space move round one 


Power Invisible. 


203 


great center, who can even conceive the magnitude 
of a force that can thus operate through infinite 
space with precisely the same law of attraction for 
vast worlds and for infinitesimal atoms ? It is a 
force never seen, and yet it operates alike in the sun¬ 
shine and in the dark. It is never heard, and yet it 
sends its myriads of worlds singing and shining on 
their way. He who made that power by the word 
of his Spirit gives that Spirit to work in us and 
through us. Nor is it the only exhibition of power. 
Consider the chemical affinity that draws together 
the acids and the alkalies. With what constant and 
unseen power does it operate ! Think of that mag¬ 
netic power which makes the steel filings, though in 
a mass of dust and rubbish, and clippings of tin and 
brass, leave them all and fly up and kiss the magnet. 
It touches that pivoted needle, and lives and treasure 
are secure upon the stormy ocean in the darkest 
night by its unerring guidance. The winds blow 
ever so fiercely, the cold comes ever so freezingly, 
the waves roll ever so furiously, and the vessel pitches 
and sinks as though it would be submerged; and yet 
tnat strange influence, unseen, unheeded, unfelt even 
by the most sensitive nerves, holds the needle in its 
place. Who can tell what is power ? We see it in 
its effects, we measure it in its results. So with 
spiritual power. We cannot tell “ whence it cometh, 
or whither it goeth but it breathes upon the human 
spirit—the stormy passions subside ; falsehood, fraud, 


204 Lectures on Preachins. 

lust, and avarice disappear ; and truth, purity, meek¬ 
ness, and love reign supreme in the soul. It is a 
transmutation beyond what the philosopher sought 
in the fabled stone whose touch would transmute into 
gold. It is a new creation from the breath of Him 
who created all worlds and breathed into all spirits. 
Spiritual power is not beauty of presence nor dignity 
of form. It is not learning, nor rhetoric, nor logic, 
nor oratory; but it can use these for its one great 
end. It can burn and shine in the highest periods 
of the most eloquent speaker, and it can thrill in the 
accents of the unlettered man. It can invest the 
words that drop from the mother’s lips, and it can 
wing the lispings of the little child. It can use all 
there is of a human being, and of his acquirements, 
for the glory of God and for the advancement of his 
Church. 

This spiritual force, in its highest human mani¬ 
festation, is ministerial power. It employs and util¬ 
izes all other forms as its agents. It uses the power 
of thought, which is immense in its character—the 
thoughts not only of good men, but of angels and of 
God—thoughts which were from eternity, and thoughts 
which shall triumph when earth’s history shall have 
closed. It uses the power of language in all its mul 
tifarious forms. Its tongue of fire is to preach among 
all nations, and to carry to every heart, through its 
own peculiar idiomatic expressions, the knowledge of 
the power and love of God. It employs oratory in 


Power of Oratory. 205 

its highest efficiency ; and how great is that influence 
which man may exercise over his fellow-man ! List¬ 
en to the eloquence of Demosthenes, as he stirred 
the people of Athens, as a sea is stirred by the storm, 
with his wonderful Philippics. See how Cicero 
moved the Roman people and the Roman Senate. 
Look at the power of Peter the Hermit, arousing the 
nations of Europe to that fearful Crusade ; the power 
which such men as Burke and Fox and Pitt and 
Sheridan displayed in the British Parliament; the 
power which Napoleon exercised over his soldiers by 
his short, fiery speeches, as he pointed to the enemy 
on the battle-fields of Europe, or called them to be¬ 
hold how forty centuries looked down upon them from 
the top of the pyramids of Egypt. If there be, as is 
claimed by some, a magnetic power which kindles in 
the eye and sparkles responsively from the speaker 
to the hearer, and from the hearer to the speaker—if 
there be some subtle current established between 
them which is manifested in the energy of the 
speaker and the rapt attention of the hearer—an in¬ 
describable force flowing in some way from the in¬ 
tensity of a soul speaking to souls, all that power is 
subservient to the true and faithful minister. 

In examining this promised power from on hign, 
its first characteristic is that it proceeds from the 
Father. Jesus said, “ Behold, I send the promise of 
my Father upon you; ” and again, “ Wait for the 
promise of the Father, which ye have heard of me. H 


206 Lectures on Preaching. 

Why was it called the promise of the Father ? One 
reason, doubtless, was that it had been foretold by 
Joel and Isaiah before the coming of Christ. Another 
reason, probably, was that when Christ promised the 
Comforter, he said, “ Whom the Father shall send 
in my name,” and again, “ Which proceedeth from 
the Father.” Just at this point arises the great 
“ filioque ” question which has divided the Eastern 
and Western Churches, but which I pause not to 
notice. The expression, also, may indicate the won¬ 
derful works to be wrought under the Gospel dispen¬ 
sation. The “ power from on high ” was to be a 
power like that occasionally seen in ancient times. 
Indeed, the Old Testament is largely a revelation of 
the power of God as working upon many classes of 
people, and under a great variety of circumstances. 
The call and preservation of Abraham, the deliver¬ 
ance of the Israelites, their preservation in the wil¬ 
derness, their entrance into Canaan, and their sub¬ 
sequent history, abound with wonderful displays of 
the power of God among the highest and the lowest, 
among princes and subjects, prophets and priests, 
men and women in every employment in life. Among 
these wonderful displays those connected with wor¬ 
ship have an intense interest. The word of the Lord 
on Mount Sinai made the people to quake and fear. 
When the tabernacle was set up the glory of the 
Lord appeared unto all the people, “ and there came 
a fire out from before the Lord, and consumed upon 


207 


Science arid Art Preparatory. 

the altar the burnt-offering and the fat: which when 
all the people saw, they shouted, and fell upon their 
faces.” So when Solomon had finished the temple, 
and the sacrifices were set in order, and he had of¬ 
fered prayer, “ the fire came down from heaven, and 
consumed the burnt-offering and the sacrifice “ and 
when all the children of Israel saw how the fire 
came down, and the glory of the Lord upon the 
house, they bowed themselves with their faces to the 
ground upon the pavement, and worshiped, and praised 
the Lord, saying, For he is good; for his mercy en- 
dureth forever.” So when at Carmel, at the prayer 
of Elijah, the fire of the Lord fell and consumed the 
burnt sacrifice, the people “ fell on their faces: and 
they said, The Lord, he is the God; the Lord, he is 
the God.” Under the influence of such a scene the 
people took the four hundred and fifty prophets of 
Baal and they were slain, notwithstanding Ahab, who 
was their friend and patron, had all the power of 
the sovereign. The revelation of the Father was one 
of power. “ Our God is a consuming fire.” 

Strangely, too, the movements of science, art, and 
commerce seem to wait on ministerial life. Printing 
had just been invented in time to give the Bible to 
the people in the era of the Reformation. The 
magnetic needle was applied to navigation to send 
that Bible and its ministers to all lands. The spirit 
of exploration, which has sought for every island, 
and is even now treading the pathways of centra, 


*o8 Lectures on Preaching. 

Africa, and of the steppes of Asia; the study of all 
languages, and the preparation of grammars and lexi¬ 
cons ; the knowledge of the currents of the sea and 
of the air, of the power of steam and of electricity; 
the very unbraiding of the sunbeams to read what is 
written between the strands—all these, with many 
others, are so many voices of nature crying, “ Pre¬ 
pare ye the way of the Lord/’ They are so many 
indications, that when man will carry God's message, 
all the power of omnipotence waits on his service. 
Instead of the gift of tongues, there is the translation 
of the Bible; instead of Philip being caught away 
by the Spirit of the Lord, and found at Azotus, he 
steps on the steamship or on the cars, and is borne 
to his mission. Thus the omnipotence of the Father 
accompanies and works in harmony with the gift of 
ministerial power in accomplishing its great results. 

The second characteristic of this power is that it 
is “ from on high.” It comes directly from the throne. 
Jesus “ ascended up on high ; he led captivity captive, 
and gave gifts unto men.” “ Far above all princi¬ 
pality, and power, and might, and dominion, and 
every name that is named, not only in this world, 
but also in that which is to come,” hath he sat down 
at the right hand of the Father, and hath ‘shed 
forth ” this power upon the sons of men. It is not 
found in books, nor does it come from books. It is 
not to be found in the teaching of professors, or in 
the curriculum of the schools. It is a gift directly 


209 


Power from on High. 

from God so inwrought among our own thoughts, 
convictions, and impulses, that we cannot tell pre¬ 
cisely what is from ourselves, and what is directly 
from abo*e. Have we not analogies of such inter¬ 
mingling in nature ? Placed on the insulated stool, 
and connected with the electrical machine, we are 
filled with electricity—filled so full that every hair 
upon our heads stands almost erect. Yet we have 
no consciousness of it. But let any one come near 
us, and the fire sparkles from every part. So we may 
be filled unconsciously with divine influence, which 
shall sparkle from our eyes and issue in words of 
power from our tongues. How wonderfully is sci¬ 
ence revealing to us divine possibilities! The elec¬ 
tric messages we send to our brothers, over mount¬ 
ains, under oceans, across the globe, so quietly, un¬ 
seen and unheard by those around—do they not 
illustrate how God can reach our hearts, how he can 
infuse his own power, without any outward manifes¬ 
tation ? This power is not only “ from on high,” it 
is a connecting link between the throne and our 
hearts. It is the indwelling of the Holy Spirit, not 
for regeneration, not for sanctification, but to use the 
whole of a purified nature, and especially the tongue , 
for aggressive Christian work. 

In other characteristics and conditions we have beau* 
tiful illustrations in the holy Scriptures. Let us consid¬ 
er Ezekiel's vision of the valley of dry bones. He was 

first required to pass through the valley to examine 
14 


210 Lectures on Preaching. 

the bones round about, and to see that they were 
scattered and very dry. I think this gives us the 
first condition for the exercise of this power—a clear 
conviction of the ruined state of humanity. This im¬ 
presses the minister with the vastness of the work, 
and makes him terribly in earnest to save lost hu¬ 
manity. Any theological view which teaches that hu¬ 
manity is not ruined, that the nature of man is not de¬ 
praved, that the whole head is not sick, and the whole 
heart is not faint—any theology which finds natural 
soundness in man—tends to weaken the feeling for 
the necessity for superhuman effort in his behalf. If 
the disease be not a terribly fatal one, palliatives or 
temporizing expedients may be employed. The 
whole history of the Church shows that where de¬ 
pravity has been doubted, efforts for human salvation 
have been relaxed. An aggressive Gospel has always 
been founded on the idea of human ruin. 

The prophet was then asked : “ Can these bones 
live ? ” Is there any way known to man, any reme¬ 
dy of whatever character, that can possibly restore to 
them life ? The prophet answers: “ O Lord God, 
thou knowest.” As much as to say, With man it is 
mpossible. Here we find the second condition of 
ministerial power—a clear conviction that there is no 
hope for man apart from divine interposition. There 
is no philosophy of education or culture, no combina¬ 
tion of associations, that can save the human soul. 
There is no name given under heaven among men 


Ezekiel's Vision. 


211 


whereby we may be saved—no plan outside of repent¬ 
ance toward God and faith in our Lord Jesus Christ 
which gives any hope among those who have heard the 
Gospel of either present or future salvation. Any 
indefinite fancyings as to some other scheme of mercy, 
any notion that there may be some future plan not 
revealed, hid away in the countless ages, only serves 
to weaken the intensity of the minister’s agony to 
rescue souls from eternal death. The history of the 
Church shows—and our own observation confirms 
that history—that where men fancy that either here 
or hereafter heaven may be gained otherwise than by 
the cross of Christ, then the preaching of that cross 
becomes less necessary for the salvation of men ; and, 
practically, those who embrace such doctrines are 
less earnest for the aid of the Holy Spirit. The true 
minister of to-day, as the apostle of old, says, “ Know¬ 
ing, therefore, the terror of the Lord, we persuade 
men.” He believes, also, that there is a divine pow¬ 
er which can save and rescue fallen man; that this 
power is in the Gospel, and that it is exercised 
through the preaching of the word. This condition 
involves the idea of expectancy on the part of the 
minister. He believes that while he preaches, and 
as he preaches, a divine power accompanies his word, 
and is mysteriously working in the hearts of his con¬ 
gregation. 

A third condition is found in absolute and unqual¬ 
ified obedience to God’s command. Ezekiel stood in 


212 


Lectures on Preaching. 


the midst of the valley where the bones were scat¬ 
tered. All signs of even recent life were gone; there 
was no perfect skeleton even, but pieces here and 
there; yet he was commanded to say, “ O ye dry 
bones, hear the word of the Lord." No more dis¬ 
couraging field could possibly be found, no place less 
likely to yield results. How could the bones hear ? 
How could life be restored ? Yet the prophet did as 
he was commanded ; he did his duty, his whole duty. 
So the minister goes to the most unpromising field— 
to a place of outlawry and crime, to places of hea¬ 
thenish darkness, to cannibals who have already killed 
and eaten other missionaries. He obeys the com¬ 
mand, “ Go ye into all the world, and preach the Gos¬ 
pel to every creature.” That is his part, and history 
proves that the bones do hear the word of the Lord. 
The point at which supernatural power comes in, is 
the completed work of the ministry. Not waiting 
until the end of his mission, but on each completed 
stage, divine power supplements human power. The 
approbation of Christ on human efforts was given in 
the words, “ She hath done what she could and 
when a minister does all he can—when he brings 
his all of strength, and study, and skill, and tact, and 
prayer—when he has exhausted all the resources 
which God hath put in him—then divine power ac¬ 
complishes the rest. But if the preacher expects di¬ 
vine power to supplement his indolence in the study, 
his waste of time in frivolous conversation, his hours 


Gospel of Hope. 213 

spent in amusements, his waste of opportunities and 
energies, no wonder that he shall be disappointed. 
To him the divine voice is: “ Cursed is he that doeth 
the work of the Lord deceitfully.” He is Ananias 
holding back part of the price. 

Another condition is the promise of hope uttered 
by the prophet: “Thus saith the Lord God unto 
these bones: Behold, I will cause breath to enter in¬ 
to you, and ye shall live; and I will lay sinews upon 
you, and will bring up flesh upon you, and cover you 
with skin, and put breath in you, and ye shall live; 
and ye shall know that I am the Lord.” This is the 
Gospel of promise and of hope ; it is to be addressed 
to the lowest and the most degraded. The thunders 
of the law are not suited for such an audience; 
they come to the grand and self-opinionated ones of 
earth. But to the poor and wretched and down-trod¬ 
den among men there come the whispers of mercy in 
the Gospel of hope : “ Blessed are the poor in spirit: 
for theirs is the kingdom of heaven.” Under this 
preaching of promise there was a wonderful shaking ; 
bone came to bone, and sinews and flesh came upon 
them. Then the message was given: “ Prophesy 
unto the wind, prophesy, son of man, and say to the 
wind, Thus saith the Lord God: Come from the four 
winds, O breath, and breathe upon these slain, that 
the) 1 may live.” The prophet adds: “ So I prophesied 
as he commanded me, and the breath came into them, 
and they lived, and stood up upon their feet, an ex- 


214 Lectures on Preaching. 

ceeding great army.” Here we have the invocation 
or call for the divine Spirit as the sole agent of life 
and power; and all preaching fails which is not ac¬ 
companied with an earnest and public recognition of 
the absolute need of the divine Spirit. The minister 
is almost blasphemous if he takes to himself the glory 
of the accomplished work. Long ago God said by 
his prophet, “Not by might, nor by power, but by 
my Spirit, saith the Lord of hosts.” 

It may be said, this vision was applicable only to 
the people of Israel, and that it pointed to their na¬ 
tional restoration and rehabilitation. Admitting the 
primary application, the principle of the divine work 
and of human recovery is in all ages the same* 
and the spiritual is oftentimes mirrored in the 
material 

Let us turn to the pentecostal scene, where the 
promise of the Father was fulfilled, and this wonder¬ 
ful endowment was bestowed. About eight hundred 
years previously the Prophet Joel had described it 
with wonderful minuteness. His prophecy was about 
to be fulfilled. It was the promise of the Father, 
which had been repeated by the Saviour himself. 
The disciples were “ with one accord in one place.” 
That place, I presume, was some part of the temple, 
for it was the hour of prayer. They had met in it 
time and again, for they had been daily in the temple, 
praising and blessing God. I seem to see them 
drawn closely together—the one entire Christian 


Pentecostal Scene. 


215 

Church, apart from the world—apart from other 
Jewish worshipers. 

At the offering up of the evening sacrifice, some 
fifty days before, the veil of the temple was rent 
while Jesus hung upon the cross. It shadowed the 
end of temple sacrifices, the close of the Jewish day. 
Now, at the offering up of the morning sacrifice, in¬ 
dicating the opening of a new service, with its day 
of coming glory, there came over this assembly “a 
sound from heaven, as of a rushing mighty wind, 
and it filled all the house where they were sitting. 
And there appeared unto them cloven tongues like 
as of fire, and it sat upon each of them. And they 
were all filled with the Holy Ghost, and began to 
speak with other tongues, as the Spirit gave them 
utterance.” As in the days of Elijah, there was, 
first, the strong wind, then the fire, and then the 
divine endowment. The fire was the emblem of 
divine presence. It was so to Abraham when the 
smoking furnace and the lamp of fire passed between 
the parts of his sacrifice, denoting the season of af¬ 
fliction followed by divine interposition. It was the 
emblem in the burning bush, in the pillar of fire, in 
the tabernacle and in the temple, and in the con¬ 
suming fire which came down at Elijah’s prayer. 
Heretofore it had been a unity whenever, wherever 
seen. Now, as I fancy, it came as a unity over the 
heads of the disciples, overshadowing them all; and 
then out of that unity came divided or separated 


216 Lectures on Preaching. 

tongue-like forms, one of which sat upon the head 
of each of them—not, as I understand it, each tongue 
cloven, but each tongue cloven from, or coming out 
of, this unity. It was the symbol of one divine 
power working in each individual, and speaking alike 
in the tongue of every nation. It was the symbol of 
God’s presence passing from the outward and mate¬ 
rial into the inner and spiritual. God in man be¬ 
comes the tongue of fire, or a burning impulse to 
proclaim a divine message to humanity. 

This endowment was partly miraculous, and de¬ 
signed for that age; partly permanent, and intended 
for all ages. It was not a gift of working miracles 
in general, for the apostles had previously received 
that, but was confined simply to speaking in other 
languages. It was a prophecy of the coming ages. 
As the people came running together from other 
parts of the temple, and then from all the city, the 
strangers and sojourners in Jerusalem were ad¬ 
dressed by some one of the disciples in his own 
language. The infant Church, which had just now 
been in one place in prayer and supplication—the 
happy, united rejoicing Church, separate from the 
world and Jewish worshipers — is now scattered 
among the worshipers, and through the city, telling 
the wonderful works of God: a type of the Church, 
as she throws herself into all lands, and among all 
peoples, telling, in their own language, and not in the 
old Hebrew or Greek, or even the Latin, the won- 


Abiding Power. 217 

derful story of the cross. This was the baptism of 
fire of which John the Baptist spake when he said, 
“ He shall baptize you with the Holy Ghost, and 
with fire.” It was the voice within saying, “Go, 
speak unto the people all the words of this life.” A 
measure of it is, I think, put into the heart of every 
truly converted man, and he longs to tell what God 
has done for him ; but in its highest form it comes 
upon those whom he thrusts out as laborers into his 
harvest. Perhaps in its very highest form it comes 
on those who, in obedience to its mandates, take their 
lives in their hands, and go to the uttermost parts of 
the earth. 

Separating, then, the abiding power from the tem¬ 
porary and miraculous, there seems to be, first, a 
strong impulse to speak for God; like the youth¬ 
ful Jesus, when he talked with the doctors in the 
temple, and said, in answer to his wondering mother, 
“ Wist ye not that I must be about my Father’s 
business ? ” Secondly, this baptism does not change 
the natural characteristics of the minister, but works 
through them. Peter, quoting from Joel, said: 
“ Your young men shall see visions, and your old 
men shall dream dreams.” In the young, imagination 
is prominent. They are ever building castles, and 
looking through prisons, and covering the future 
with colors of gorgeous hues. God uses all that im¬ 
agination, and all that hopefulness and fervency, and 
all that energy and activity, which the young possess 


218 


Lectures on Preaching. 


The old men dream dreams. Memory predominates. 
They bring out of its store-house incidents of the 
past, and age ever should be rich in thought and in¬ 
struction. The sons and daughters shall prophesy. 
Even the little children join in songs, and earth’s 
sweetest music is heard when “ out of the mouth of 
babes and sucklings Thou hast perfected praise.” 
Nor is this divine endowment restricted to the 
influential or the wealthy; it is given, also, to the 
servants and to the handmaids. In the days of 
servitude it glowed in the heart and spoke from the 
tongue of the pious slave. It works through all 
classes and conditions of humanity, using all pecul¬ 
iarities of mind and all circumstances of humanity. 
May I suggest, before passing from this pentecostal 
scene, that the prophecy of “wonders in heaven 
above, and signs in the earth beneath ; blood, and 
fire, and vapor of smoke ; the sun ” “ turned into 
darkness, and the moon into blood”—all of which 
were to be “ before that great and notable day of the 
Lord come”—may have been already accomplished, 
Judah had been shaken; its scepter had forever de¬ 
parted ; the star of Bethlehem had gilded the heav¬ 
ens ; the blood of innocent children had been shed; 
miracles, unnumbered, had been wrought by the 
hands of Christ; the sun had been veiled in dark¬ 
ness for three hours while Christ hung upon the 
cross, and the earth had quaked as with fear. 

This baptism of fire wrought great changes in the 


Heroic Firmness. 


219 


character of the apostles, and manifests the same 
elements in the hearts of true ministers every-where. 
First, it imparted to the apostles a high degree of 
moral courage. Their timidity was changed to brav¬ 
ery. They no longer fled from persecutors or assail¬ 
ants ; but, standing in the temple, proclaimed the 
power and the glory of the Lord Jesus. They feared 
neither prisons nor death, though their preaching nec¬ 
essarily aroused the strong antagonism of the Jewish 
authorities. They proclaimed him to be pure and 
spotless whom they had crucified as a malefactor. 
No marvel that the Jewish council said : “ Ye intend 
to bring his blood upon our heads.” Reproved, and 
even scourged, they received the punishment with 
joy that they were “ counted worthy to suffer for the 
Lord Jesus.” Imprisoned for the night, they spake 
as boldly the next morning, and men were astonished 
when they saw their heroic firmness in giving their 
testimony to the truth. It is supposed that all of 
them but one suffered a violent death for their attach¬ 
ment to Christ. The clear conviction of his divine 
mission still gives the minister a foundation for his 
heroism. He hears the voice which said to Abra¬ 
ham : “ I am the Almighty God ; walk before me, 
and be thou perfect.” The same conviction of duty 
which sent the patriarch from Mesopotamia to Ca¬ 
naan, which sent the prophets on a holy mission, and 
inspired the heroes of Israel, works in the heart of 
the minister. He has heard the voice saying, “ Go, 


220 Lectures on Preaching. 

preach ; ” and it has been as a fire in his bones. This 
is usually strongest with the young minister, and es¬ 
pecially with those who, under circumstances of great 
distress and difficulty, go forward in the discharge of 
duty. Too frequently, as we become accustomed to 
the ministry, and are in comparatively comfortable 
circumstances, this thought of the divine mission is 
less prominent and abiding. Hence, says the apos¬ 
tle, “ Stir up the gift of God within thee uncover 
the coals which have become imbedded in ashes, that 
the pure air of heaven may make them glow and 
sparkle. All ministers, in every age and under all 
circumstances, need this conviction. Every time they 
ascend the pulpit they should feel that they are sent 
of God, sent with a divine message, and sent to that 
specific congregation. Among modern ministers Mr. 
Spurgeon is one of the strongest illustrations of this 
conviction. He is a Calvinist of the ultra school, but 
his Calvinism seems to me to take one special form. 
He feels he was predestinated from all eternity to 
preach the Gospel in that Tabernacle ; that he was 
sent by God to present a holy message to that people 
at every appointment. He steps on the platform 
with this air, enters upon his work as if he had some¬ 
thing of importance to say, and challenges the atten¬ 
tion of his congregation by his devout manner, and 
by his own deep interest in the subject which he pre¬ 
sents. Without this conviction of a divine mission, 
why should people gather to heareus ? and how can 


View of the Unseen . 221 

we hold their attention or reach their consciences ? 
Another element was a clear conviction of the pres¬ 
ence of the Unseen. The apostles had looked up to 
heaven as Jesus ascended. Angels spoke with them, 
and unlocked doors and gates. They had seen the 
tongues of fire. They lived partly in the Invisible. 
The Spirit which still dwells in the heart of the min¬ 
ister allies him to the Invisible. Its home is in the 
highest heavens; myriads of angels have been its un¬ 
seen messengers ; its constant tendency is to attract 
the human heart to the Unseen. The true minister 
feels that he is compassed with a cloud of witnesses ; 
that they look upon him from the heavens above ; 
that they are with him in his ministrations, and thus 
he lives as seeing Him who is invisible. This is faith 
in one of its manifestations—the evidence of things 
not seen. There is a beautiful legend of St. Chry¬ 
sostom. He had been educated carefully, was a man 
of culture, and was devoted to his calling, yet in his 
earlier ministry he was not remarkable for success. 
At one time he had what seemed to be a vision. He 
thought he was in the pulpit. In the chancel and 
round about him were holy angels. In the midst of 
them, and directly before him, was the Lord Jesus ; 
and he was to preach to the congregation assembled 
beyond. The vision or reverie deeply affected his 
spirit. The next day he ascended the pulpit; he felt 
the impression of the scene ; he thought of the holy 
angels as if gathered around him ; of the blessed 


222 Lectures on Preaching. 

Saviour as directly before him, as listening to his 
words and beholding his spirit; he became intensely 
earnest, and from that time forward a wonderful 
power attended his ministration. Multitudes gath¬ 
ered round him wherever he preached. Though he 
had the simple name of John while he lived, the ages 
have called him Chrysostom, or the Golden Mouth. 

Could we, as ministers, have ever with us this con¬ 
viction—that close beside us in the pulpit and around 
us were holy angels, and that the blessed Saviour was 
ever before us looking upon us with those eyes of 
love that broke a Peter’s heart, and listening for our 
words, and longing to have us say something that his 
own Spirit and power might bear with wings of fire 
to the hearts of the people—what an immense effect 
would it have on our ministrations ? This blessed in¬ 
fluence the Holy Spirit is ever exercising—taking the 
things of the Father and showing them to us, bring¬ 
ing to our remembrance the words of Christ, opening 
our eyes to behold wondrous things out his law, and 
revealing to us the personal presence of the blessed 
Saviour in all the omnipotence of his nature. It is 
this Spirit which, in moments of weakness, of dark¬ 
ness, and of loneliness, whispers to the soul, “ Lo, I 
am with you alway.” 

Another element was the consciousness of divine 
assistance. The presence of the Invisible might 
overawe and overwhelm ; but when that presence is 
revealed and manifested in the form of assistance, 


Divine Assistance. 


223 


what an immense power does it become! The he¬ 
roes of old not unfrequently claimed to have the pres¬ 
ence and assistance of their gods. Jupiter and Mars 
changed the destinies of battles. Aineas claimed to 
be the son of Venus, Alexander the son of Jupiter 
Ammon, and Caesar claimed a divine mission and in¬ 
fluence. His exclamation, “ Cesarem vehis ,” to the 
trembling boatman inspired him with courage. The 
very thought of friends looking on becomes an assist¬ 
ance. The hero in the day of battle is nerved by the 
thought of home and friends and country. With 
what death-conquering energy will the husband and 
father meet the savage foe, seeking to destroy his 
home and to murder his wife and children ! Alex¬ 
ander, when a young man entering on his career of 
conquest, said to his associates, “ I seem to be stand¬ 
ing where the eyes of the whole world are upon me.” 
How feeble are these influences compared to the 
thought of the presence of God ; and of the further 
thought, that his power not only protects and strength¬ 
ens us, but may pass, through our instrumentality, to 
the hearts of the congregation. How inspiring that 
other thought, that we are not looking for God to as¬ 
sist us, so much as God is longing to use us for Js 
own glory. He says, “ Herein is my Father glorified, 
that ye bear much fruit.” It is the glory of the vine 
that its little twigs are laden with grapes. Christ is 
that vine, we are the branches and twigs; and how 
anxious he is that we may bring forth much fruit I 


Lectures on Preaching. 


224 

What limit can we set to the results to be accom¬ 
plished, if so be the power of God works through us ? 
The power that nerved the arm of a Samson to bear 
the gates of Gaza, and then to shake down the pillars of 
the edifice—the power that through the simple blow¬ 
ing of the rams’ horns caused the walls of Jericho 
to fall; that opened a path through the Red Sea, and 
fed millions upon manna—that power, in all its maj¬ 
esty and might, is waiting to work through our words, 
our tongues, our eyes, and our very gestures, to rec¬ 
oncile the world unto God. How sad it is that some 
weak spot in the conductor limits the intensity and 
quantity of the divine electric stream ! 

This endowment of the Spirit, this holy baptism, 
has remained with the Church in all ages. With 
what power did the apostles give witness to the resur¬ 
rection of Christ! How society was revolutionized, 
and the very customs of earth changed! Men in 
high places, as well as in low places, trembled at the 
preaching of Paul. Ephesus was in an uproar, and 
Athens was moved. They said at Thessalonica, 
“ These that have turned the world upside down are 
come hither also.” I hear the apostle saying: “ Thanks 
be unto God, which always causeth us to triumph in 
Christ, and maketh manifest the savor of his knowl¬ 
edge by us in every place.” How successful was the 
loving John in winning souls for his Master! and 
with what power did Peter preach while the Holy 
Ghost fell on them which heard ! We know but little 


Earnest Christians. 


2 25 


about the earlier centuries, and yet the names cf an 
illustrious few have been handed down to us, who 
shined like stars upon the darkness of the world. 
What power was given to Saint Ambrose! See the 
multitudes that gathered around Saint Chrysostom! 
How they hung on his lips ! How eagerly did they 
wait on his ministration ! Erasmus said of him : “ I 
know not whether more to admire the indefatigable¬ 
ness of the man or of his hearers.” 

Under the preaching of Luther immense multi¬ 
tudes were swayed, and all northern Europe was agi¬ 
tated. Under the preaching of Wiclif, or, rather, the 
missionaries whom he sent out, England was, also, 
stirred to its depths. Knox, with his burning words, 
inflamed the mind of Scotland, as well as made its 
queen to tremble. It was said of him, that it seemed as 
if he would “ ding the pulpit into blads, and fly oot 
o’t” In the days following the Reformation multi¬ 
tudes gathered in the suburbs of Paris and of Ant¬ 
werp to sing Christian songs and engage in religious 
services when no churches were open to them. They 
were dispersed and scattered only by such rivers of 
blood as flowed at the massacre of St. Bartholomew’s 
day, or by such heaps of victims as were slaughtered 
by the Duke of Alva. The mountains of Piedmont, 
the city of Prague, the countries of Bohemia, Spain, 
France, and Belgium, were all scenes of intense re¬ 
ligious power until the Inquisition, the fagot, and the 

sword put hundreds of thousands cruelly to death. 

15 


226 Lectures on Preaching. 

John Howe relates from Dr. Goodwin how he had 
heard Mr. Rogers preach on his lecture-day when his 
house was crowded, and such was the influence that 
“ he put all the congregation in so strange a posture 
as he never saw any congregation in his life. The 
place was a mere Bochim, the people generally, as it 
were, deluged with their own tears ; and he told me 
that he himself, when he got out, and was to take 
horse again to be gone, was fain to hang a quarter 
of an hour upon the neck of his horse, weeping, be¬ 
fore he had power to mount, so strange was there an 
impression made upon him, and, generally, upon the 
people/* 

Livingstone in Scotland, when only twenty-seven 
years of age, was selected by his brethren to preach 
a Monday morning sermon after the communion at 
Shotts. He made every effort to be released, but, 
failing, spent the whole night in prayer and religious 
conversation, and then preached a sermon, under 
which, it is said, at least five hundred were awakened. 
He says: “ I never preached ane sermon which I 
would be earnest to see wryte, but two: the one was 
on ane Monday after the communion at Shotts, and the 
other on ane Monday after the communion at Holy- 
wood ; and both these times I had spent the whole 
night before in conference and prayer with some 
Christians without any more than ordinary prepara¬ 
tion ; otherwayes my gift was rather suited to simple, 
common people than to learned and judicious audi- 


Powerful Preaching. 22J 

tors.” But if Livingstone had, according to his wish, 
his sermons written, the power would not have ap¬ 
peared. Whitefield’s sermons on paper are not re¬ 
markable. Nor is this strange, for the anatomist 
has never been able to find the life in a single animal 
or even in a single seed. Baxter was exceedingly 
successful in the ministry, and Ryle says of him : 
“He always spoke as one who saw God, and felt 
death at his back.” Fletcher of Madeley frequently 
so electrified his audiences that some minutes passed 
before he could resume his sermons. 

Look at the vast multitudes that attended the 
preaching of a Whitefield, and the longer continued 
ministrations of a Wesley. See how thoroughly so¬ 
ciety was stirred to its very foundation—how the col¬ 
liers from their sooty pits listened with uplifted faces 
and streaming eyes to the words of life, and how the 
rabble on the common, though like wild beasts in 
their lawlessness, were tamed and sobered under 
their preaching. I heard Cardinal Manning say in a 
sermon in London, that had it not been for the 
preaching of John Wesley, no man could tell into 
how deep a degradation England would have sunk. 
Listen to the prayers and preaching of Calamy, and 
how the multitude was stirred. In our own country 
New England heard the voice of an Edwards, and 
was stirred to its center. What wonderful power, 
when the minister sitting behind him could no longer 
contain himself, but sprang to his feet, and, catching 


228 Lectures on Preaching. 

him by the coat, said: “ But O! Mr. Edwards, is not 
God a God of mercy ? ” and one of his auditors 
said that he fully expected to see the heavens open 
and the Judge descend. What wonderful revivals 
followed ! Think of the ministry of Chalmers. It is 
said that Professor Young, who occupied the chair 
of Greek in the university, was on one occasion so elec¬ 
trified that he leaped up from his seat upon the bench 
near the pulpit, and stood breathless and motionless, 
gazing at the preacher till the burst was over, the 
tears all the while rolling down his cheeks.” Dr. 
Wardlaw describes one scene he witnessed as follows : 
“It was a transcendently grand—a glorious burst 
The energy of the doctor’s action corresponded. In¬ 
tense emotion beamed from his countenance. I 
cannot describe the appearance of his face better 
than by saying, as Foster said of Hall’s, it was 
‘ lighted up almost into a glare.’ The congregation, 
in so far as the spell under which I was allowed me 
to observe them, were intensely excited, leaning for¬ 
ward in the pews like a forest bending under the power 
of the hurricane, looking steadfastly at the preacher, 
and listening in breathless wonderment. One young 
man, apparently, by his dress, a sailor, who sat in a 
pew before me, started to his feet, and stood till it 
was over. So soon as it was concluded there was, as 
invariably was the case at the close of the doctor’s 
bursts, a deep sigh.” 

Look at Kentucky and Tennessee at the begin* 


229 


Attainment of Power. 

ning of this century ; and what wonderful phenom¬ 
ena occurred among Presbyterians, Methodists, and 
Baptists ! People gathered from ten to fifty miles 
to attend the meetings ; thousands were converted ; 
the most strange phenomena accompanied them; 
and out of those assemblies camp-meetings have 
continued, and the Cumberland Presbyterian Church 
was organized. See how Bishop Asbury and his 
coadjutors in Methodism passed over the mountains 
and valleys, and what extensive revivals prevailed. 
Look at Moody and Sankey in our own days, and 
see what thousands attended their ministrations, and 
how many hearts have been touched. 

The attainment of this ministerial power should be 
the object of the most intense desire. I do not sup¬ 
pose that all may be equally robed with it. It is an at¬ 
tribute of divine sovereignty to give it to whomsoever 
he will, and in what measure he will. But when I re¬ 
member that through this Spirit alone good can be 
accomplished, that God calls men to the ministry for 
the purpose of saving souls, that he is glorified by 
their success, that he has promised to be with them 
and in them, that he has promised that if they would 
ask they should receive, and has promised to fill 
them with his Spirit, I cannot but think there is a 
rich manifestation of the Spirit ready for every min¬ 
ister, that he may be thoroughly prepared for his 
glorious office. 

What, then, shall he do that he may be the most 


230 Lectures on Preaching. 

eminently successful ? First, There should be an en¬ 
tire consecration of every moment of time and of 
every power of body and soul to the service of God. 
If we expect the divine Spirit to dwell in us, the 
heart should be made ready for his reception. Like 
the sacrifice of old, we, as living sacrifices, should be 
without spot and blemish. “Know ye not,” saith 
the apostle, “that your bodies are temples of the 
Holy Ghost ? If any man have not the Spirit of 
Christ, he is none of his.” That Spirit is to dwell 
with us and abide in us. Every faculty, every pow¬ 
er, belongs wholly to God ; and we, set apart for his 
service, have a grand and holy mission among men. 
Yet, as Jesus took upon him the form of a servant, 
and cared for the sorrows and miseries of the 
wretched, so, while our mission elevates, it does not 
separate us from the masses of men about us. We 
are to mingle with them, to love them, to enlighten 
and to save them. 

Secondly, There must not only be consecration, but 
earnest prayer. It is God’s pleasure to be entreated. 
Prayer is necessary, not only that we may receive, 
but that we may be in a condition to receive. We 
must first feel deeply the need of the Holy Spirit, 
that we may ask it. Seeing the responsibility laid 
upon us, the magnitude of the work, and our own in¬ 
sufficiency, and that there is no power adequate but 
that of the Holy Spirit, we pray for it; we wait, in 
earnest supplication. As the disciples waited the ten 


Religious Fasting . 231 

days from the ascension to pentecost, so must we 
wait until the Spirit be poured upon us from on 
high ; but we must wait as they waited, in the fulfill¬ 
ment of duty among the people of God, in the temple, 
worshiping, praising, and blessing God. We must 
wait expectantly, we must wait assuredly, not for any 
miraculous power, nor for conscious endowment, but 
with a full conviction that God will so take posses¬ 
sion of our memory, reason, and imagination, of our 
strength and of our learning, that each and all of 
them, vitalized by his own power, shall be made to 
glow with such heat that they shall burn their way 
by the truth to the hearts and consciences of those 
who hear us. 

Thirdly, To intense prayer must be added fasting. 
If I am asked how fasting can bring spiritual power, 
I cannot answer satisfactorily. I simply know that 
Jesus hath said: “This sort cometh not out but by 
prayer and fasting.” He had given his disciples 
power over unclean spirits, yet there was one 
brought to them which they could not cast out. It 
reigned only in the more fury because of their efforts, 
and when Jesus came the sorrowing father applied 
to him. One word was sufficient, and the unclean 
spirit fled. The bewildered disciples asked the 
Master why they could not cast him out, and received 
the answer I have quoted. This implies different 
degrees of spiritual power—power sufficient to reach 
some hearts, but not all. But who that loves his 


232 Lectures on Preaching. 

Master does not covet a power sufficient to rescue 
the vilest of the vile, and to bring the strongest of¬ 
fender to the foot of the cross. While I cannot tell 
how the fasting operates, I can see that it is both a 
sign of deep feeling, and that it adds to its intensity. 
Who has not felt a sorrow that made him for the 
time regardless of food ? Who has not been so al> 
sorbed that he has forgotten the hours, and passed 
beyond the time of his meals ? With a dear one on 
the bed of death, how tasteless and valueless is food! 
So, if there be an intensity of prayer that absorbs the 
soul, we become like Him who said, “ I have meat to 
eat ye know not of; ” and again, “ My meat is to do 
the will of Him that sent me.” 

Again, it adds to the intensity of purpose. The 
men who sought the life of Paul bound themselves 
with an oath that they would neither eat nor drink 
till they had slain him. This marks the intensity of 
their purpose. When David prayed for the life of 
his child he took no meat until they brought him 
news that the child was dead. He would have but 
one desire. He would do but one thing. So the 
minister is so anxious to receive spiritual power, so 
anxious to rescue souls from ruin, so anxious to build 
the Church of Christ, that sometimes he has little 
relish for his food; and at other times, such is the 
cry of his soul, that he resolves to take no meat until 
his prayer prevails with God. This intense desire 
thus marked fits the soul for holy action, for sublime 


Results of Fasting, 233 

purposes. Its whole power has become concentrated 
on one thing. Then as the ball, when the rifle has 
been pointed steadily at the mark, strikes to its 
center, so the minister, having but one aim, his whole 
soul absorbed on one point, finds his words going di¬ 
rectly to the hearts of his hearers. How wonderful 
the example of Christ! Pure and spotless, he needed 
no prayer for himself. He prayed for others, for us, 
for the world. He continued whole nights in prayer 
while loving disciples yielded to sleep; he prayed 
for others, as they would not pray for themselves. 
He needed no fasting for himself, yet see him fasting 
forty days and forty nights in the wilderness. After 
it the angels came and ministered unto him, and he 
came out of the wilderness to heal the sick and to 
raise the dead. All night in prayer he was trans¬ 
figured, and Moses and Elias came down to earth to 
talk with him in the presence of his disciples of the 
decease he should accomplish in Jerusalem. Moses, 
with God on the mountain, came down with a shin¬ 
ing face—shining so brightly with unconscious power 
that the people could not gaze upon him until he was 
veiled. So the minister, coming out of his closet, 
through his seasons of fasting and prayer, is gifted 
with words which pierce to the hearts of the people; 
and sometimes it seems as if his countenance shone 
like the face of Stephen, who, gazing up into heaven, 
was illumined by a ray from the throne. 

This Spirit, also, brings before us the most solemn 


234 


Lectures on Preaching. 


thoughts in reference to our congregations. Immor¬ 
tal souls come to listen for tidings of the Saviour. 
God has stirred them by his Holy Spirit, and sent 
them to hear. If they are saved it must be through 
our words, and upon the issue of the sermon the 
destiny of immortal souls may be sealed. Who 
could preach carelessly could he thus feel ? Besides, 
it may be the last sermon which some one shall hear. 
Almost every sermon is the last that some one does 
hear. More persons die every week than there are 
pulpits in the land. Could we single out some per¬ 
son in the assembly who would never hear another 
sermon, how would we try to preach Jesus ? Our 
eyes are sealed as to destiny, but that person is in 
the congregation, and we must draw the bow at a 
venture, trusting that the divine arm and eye will 
give to the bow sufficient tension, and to the arrow 
the right direction. When I have heard, as I fre¬ 
quently have, of persons present in assemblies where 
I have preached, who have been called suddenly 
away by accidents or disease, I have never felt to 
regret that my sermon was not more beautiful or 
more polished, but I have regretted that it was not 
preached with more demonstration of the Spirit and 
of pcwer. I cannot conceal my conviction, that but 
for. the negligence and indolence of those of us who 
occupy the sacred desk, this demonstration would be 
more universal and more powerful. It seems to me 
that the possibilities connected with preaching have 


*35 


The Baptism of Fire. 

been only partially realized, and that a blighter and 
more glorious day will dawn upon the Church. If 
there is one thing above all others that I have de¬ 
sired for myself, and that above all other things I 
covet for you, it is this ministerial power, this bap¬ 
tism of fire. Seek for this more than for learning, 
for wisdom, for oratory ; and, above all, more than 
for any thought of your acceptability or popularity. 
To preach one sermon like Livingstone’s would be 
worth a life of service. I believe you all may have 
such power that thousands shall be converted under 
your preaching. If the Bible be true, and if you 
are divinely called to the ministry, you are lifted out 
of the common circles of business and of the con¬ 
flicts of life. God comes to dwell in you, and to use 
all your powers for himself; your highest glory 
will be to appear as living, walking Christs among 
men, and you will feel with the apostle, “For me 
to live is Christ” 


236 


Lectures on Preach 


LECTURE VIII. 

THE INFLUENCE OF THE PASTORATE ON THE PULPIT. 

HE pulpit is not the only sphere of the preach* 



er’s power. There are other spheres which are 
intimately associated with it. The minister is a pas¬ 
tor as well as a preacher. He both feeds and cares 
for his flock. He not only leads them to pastures 
green and nourishing, but guards them against prowl¬ 
ing beasts of prey that thirst for their blood, as well 
as against precipices and morasses, where they might 
receive fatal injury. As a preacher, he speaks to 
the people collectively; but as a pastor he watches 
over them individually. By careful observation he 
learns their religious condition, their past advance¬ 
ment, the difficulties which they encounter, the hopes 
and fears which influence their lives, and is prepared 
to furnish them the truth which they need. Thus, 
too, the sermons which he delivers to the whole con¬ 
gregation become a source of spiritual power to each 
individual. 

These two classes of work are so intimately asso¬ 
ciated that it is impossible perfectly to separate them. 
The preacher cannot reap the full harvest of his 
labors without being the diligent pastor, and the pas- 


237 


Er-'.ra-Church Preaching . 

tor can accomplish but little without the truth and 
power of the pulpit. Pastoral duties are enjoined by 
the direct command of Christ, and are illustrated in 
his own glorious example. Their character is, also, 
exemplified in the labors of the apostles, as they 
taught the people from house to house, or warned 
them day and night with tears. I do not propose to 
discuss the duties of the pastorate, though the field 
is a very wide and fruitful one. I purpose only to no¬ 
tice the influence which pastoral duties exercise upon 
the pulpit, in giving to the preacher the knowledge 
essential to his work, and enabling him to trace the 
progress of that work, as it may appear from time to 
time under his labors ; and, also, in preparing the 
congregation to be more profited by bringing them 
into friendship and sympathy with the minister. 

One form of this work is preaching outside of the 
regular pulpit. The parable of the supper was de¬ 
signed to instruct the disciples to go out into the high¬ 
ways and hedges and to compel the people to come in. 
We are not only to preach to those who are so anx¬ 
ious to hear us that they will crowd to the churches 
and aid in supporting the Gospel, but we are to go 
forth to seek for those who will not attend the 
churches. The Saviour preached the Gospel on the 
mountain-side, or from a boat on the sea of Galilee. 
He addressed his disciples as they journeyed to and 
fro, or rested by the way-side. He preached one of 
his sublimest sermons to a single hearer, the woman 


238 Lectures on Preaching. 

of Samaria, as he sat by Jacob's well; and his rich 
promise was given to the dying thief who was cru¬ 
cified at his side. He gave his benediction at the 
marriage in Cana of Galilee, spoke words of life at 
the death-bed of the damsel to comfort sorrowing 
parents, touched the bier and restored the son to his 
widowed mother, called a brother back from the tomb 
to wipe away the tears of weeping sisters, and in his 
tenderness, in the midst of his sermon, he took little 
children in his arms and blessed them. He was the 
preacher and the Saviour every-where. The great 
apostle of the Gentiles, in his work, imitated his Mas¬ 
ter. He preached in the Jewish synagogue, disputed 
in the school of Tyrannus, proclaimed the Gospel on 
Mars’ Hill, delivered sermons by the sea-side, spake 
in an upper room through the late hours of the night, 
and warned the people not only publicly, but from 
house to house. These examples point out the path 
of duty, and teach us not to confine our ministrations to 
the sacred edifice. The ultimate design of preaching 
is not merely the utterance of the truth so as to reach 
the understanding and to stir the emotions and affec¬ 
tions, but “ to present every man perfect in Christ 
Jesus.” This work is so vast, it cannot be accom¬ 
plished merely by sermons in the pulpit; they must 
be supplemented by personal visiting, conversation, 
and effort with each individual. 

This pastoral visiting is essential to the preacher, 
in order that he may learn the condition and wants 


239 


Degrees of Knowledge. 

jf his congregation. Without this knowledge there 
will be little directness in his sermons, and they will 
be comparatively profitless to his people. In his 
office of teacher, before he can instruct wisely and 
well, he must learn what his hearers already know. 
That he is a teacher and messenger of divine things 
not only does not release him from his duty, but 
rather intensifies his responsibility in it. The pro¬ 
fessor in college may understand the higher functions 
in algebra, but it would be simple folly to lecture upon 
them to those who had not learned the first principles 
of arithmetic, or to discuss the peculiar properties of 
the sections of the cone to those who had not studied 
the elements of geometry. The professors in every 
college, the teachers of every science, examine their 
students before they admit them to recitation in the 
various departments, that instruction may be given ac¬ 
cording to their individual advancement. If this be 
necessary in acquiring elements of knowledge, which, 
though important, are not vital, and without which a 
man may live and be both useful and happy, how much 
more important is it in acquiring that knowledge 
which is essential to his happiness here and hereafter ? 
To one unacquainted with Christian congregations 
and with Christian instruction it must be a perfect 
marvel how one discourse can suit a congregation 
composed of all grades of ages, talents, acquirements, 
and accomplishments, and by one who knows the 
condition of scarcely a person in the audience. The 


240 Lectures on Preaching. 

possibility of such teaching is found only in the uni¬ 
versal application of the elementary truths of the 
Gospel to every human heart. 

The settled pastor who has served his congrega¬ 
tion for many years, who has baptized and married a 
generation, who has buried friends and parents, may 
be supposed to have a general knowledge of the con¬ 
dition of his audience ; yet this acquaintance extends 
chiefly to external circumstances. Without personal 
visiting and frequent conversation with individuals 
he cannot know the workings of their minds, the 
presence and pressure of disturbing doubts, the 
strength of severe temptations, the rapid currents 
which they are trying to stem, and the help of which 
they are constantly in need. Besides this, additions 
are made to every congregation by immigration, by 
marriages, or by changes in business ; young hearts 
are expanding, which have longings for the invisible 
and eternal, which are not yet made known even to 
the pastor who baptized them. These changes, 
together with the influence of pernicious publications 
and strange ideas, which enter every dwelling and 
may find way to every heart, require constant vig¬ 
ilance on the part of the oldest and most careful 
pastor. The young pastor, though he may expect to 
remain settled, is a stranger to the religious condi¬ 
tion of his audience. How can he become acquainted 
with it, so as to form his sermons properly, except 
by personal visiting and conversation ? In an itiner- 


Personal Conversation. 


241 


ant ministry, such as that connected with the Church 
of which I am a member, the difficulty of knowing 
the congregations is increased. The preacher pass¬ 
ing from year to year, or every few years, to different 
localities, must necessarily be unacquainted with his 
people, and must at first be at a loss for topics. I 
doubt whether an itinerant ministry could be highly 
successful without the aid of assistants who are ac¬ 
quainted with the congregation. To secure this help 
class-meetings have proved of immense value. A 
small number meet together each week for prayer 
and religious conversation. The leader, who con¬ 
ducts these services, becomes thoroughly acquainted 
with every member. Under the order of the Church 
these leaders are expected to meet the minister every 
week, and it is the minister’s duty to visit the various 
classes as frequently as practicable. This arrange¬ 
ment serves to promote personal acquaintance among 
the various members, and to furnish a mode by which 
the ministers can quickly meet with all their mem¬ 
bers. By it pastoral assistance can, also, be fur¬ 
nished to the preacher. Valuable as these meetings 
are to an itinerant ministry, they do not prevent the 
necessity of direct personal visits from house to 
house. It is only in such a way, whether the pastor¬ 
ate be temporary or prolonged, that the member can 
enjoy a full and earnest conversation with his pastor, 
can tell him of the doubts which trouble him, and of 

the peculiar trials and difficulties that meet and sur- 
16 


242 Lectures on Preaching. 

round him. If the pastor becomes thoroughly ac¬ 
quainted with the religious condition of his people, 
their pursuits and employments, their afflictions and 
temptations, he will be able, for their edification, to 
“ bring forth out of his treasury things both new and 
old.” Nor should pastoral visiting, in this view, be 
confined merely to the members of the Church. The 
preacher should mingle freely with the members of 
his congregation, and should, also, visit those who oc¬ 
casionally attend his ministry. He may thus learn 
their views or their objections. He can ascertain 
what stumbling-blocks lie in their way, and what it is 
that keeps them from embracing the Saviour and 
from fellowship with his Church. He will sometimes 
find phases of skepticism that seem to envelop the 
whole community, as the atmosphere encircles the 
earth. At other times he will find, running through 
families and business associations, tracks of local 
storms that have prostrated every thing in their way, 
and left ruined branches and trunks scattered around. 
To labor successfully, to remove skepticism, to heal 
difficulties, to bring communities into unity and love, 
he must mingle with the people, and they must feel 
that he takes a deep interest in them. Then will he 
be able skillfully to select his topics, and break to his 
people the bread of life. 

Again, the minister needs to visit his people to 
gain their sympathy and good-will. Quintilian says 
that the first requisite for an orator is to gain the 


Good-will. 


243 

good-will of his audience. We all know how much 
more readily children learn when they love their 
teachers, and how little benefit they receive when 
they dislike them. The minister beloved by his 
congregation has a key to their affections. They 
listen with delight, and find pleasure and instruc¬ 
tion in all his ministrations. But if the minister be 
an object of aversion, his words are without power to 
the hearts of his hearers. To gain the good-will of 
his audience there is no method more effectual than 
to manifest an interest in them and their families. 
The preacher who has a cheerful word for the man of 
business when he meets him—who calls to visit the 
family, especially in times of affliction—who has a 
kind word for every child—soon acquires such an in¬ 
fluence over those families as to make them attent¬ 
ive and interested hearers. This visiting should be 
so thorough that the names of all the congregation, 
and, as far as practicable, the names of the children, 
should be carefully learned. The good Shepherd 
" calleth his sheep by name,” is the language of the 
blessed Saviour. It gratifies children especially to 
be addressed by their names; they feel that the 
man who does so takes an interest in them ; and 
the older ones among us would prefer to be called 
by our own names, rather than to be addressed as 
Mr. Jones or Mr. Smith. 

Again, pastoral visiting furnishes the preacher an 
opportunity to learn the influence of his sermons, 


244 Lectures on Preaching. 

and to ascertain accurately the effects which they 
have produced. Thus he will receive suggestions 
which may be of future service. If, in visiting the 
man of business, he finds that the influence of his 
last Sabbath’s sermon lingers in his office, counting- 
room, shop, or on his farm, as a hallowed influence 
to cheer him in his work and to raise his heart heav¬ 
enward, he should thank God that he was enabled to 
deliver such a message, and should study how he 
may secure other trains of thought equally profit¬ 
able. If, in visiting the sick, he finds that his words 
of comfort have been treasured in their memory, and 
have been a benediction in their seasons of darkness 
and sorrow, he will rejoice in his ministry of conso¬ 
lation, and will apply himself to find fresh lessons of 
encouragement in the word of God. But should he 
find that his sermons have not been treasured, that 
the people refer to no thoughts of comfort or conso¬ 
lation ; if the old are without cheer, and the young 
are disposed to wander away, he has serious cause to 
inquire whether he should not change his style of 
preaching, He should consider whether he has care¬ 
fully selected important truths in view of their con¬ 
dition, whether his address has been direct and ear¬ 
nest, whether he has endeavored to make his congre¬ 
gation feel that he spoke to them because God had 
given him a message. Should he find that some of 
his sermons have been misunderstood, it will furnish 
him an occasion to explain, and he will either correct 


245 


Profitable Topics. 

the misapprehension in a familiar conversation, or it 
will furnish him an occasion for a more full discus¬ 
sion in the pulpit. He may possibly find that in 
presenting certain doctrines, or in urging to certain 
duties, he has so stated them that to some of his 
people they seem to conflict with other doctrines or 
with other duties. From these cases he will learn 
how to be more guarded in definition, and to discrim¬ 
inate more carefully in all his utterances. Another 
advantage will be afforded by ascertaining what class 
of topics has been most successful in reaching pecul¬ 
iar minds. They will tell him of sermons which 
they heard in former years, and of the deep impres¬ 
sions they received ; they will speak of the precious¬ 
ness of certain texts of Scripture, and of how much 
comfort they have derived from them. Oftentimes a 
ray of light is thrown upon some passage of Script¬ 
ure to which his attention had never been given, or 
the connection of which with religious experience he 
had never fully perceived. Sometimes these turns 
of thought, learned in the cottage or the cabin, will 
open up a wonderful vista of scriptural truth, looking 
through which he finds much that is beneficial to his 
own heart and to the hearts of his hearers. Some¬ 
times in my own experience a passage was so quoted 
that it seemed altogether new. For a moment I 
doubted whether it was in the Bible. But, on reflec¬ 
tion, I found that I had connected it with some other 
train of thought, seeing only one side of the crystal. 


246 Lectures on Preaching. 

when others equally beautiful had been concealed 
from view. Many a text have I thus found for my 
Sabbath sermons as I visited the garrets and cellars 
of cities, or the abodes of the poor scattered through 
the country I remember, in my early ministry, ac¬ 
companying a Christian lady to a poor dwelling, 
where we found an old negro woman lying on a little 
straw upon the floor, and death was evidently ap¬ 
proaching ; yet she talked so sweetly of the love of 
Jesus, so patiently as to her sufferings, with such 
resignation to her condition, and with hopes almost 
of ecstasy of her future, that my heart was deeply 
touched. It was not only a lesson to me personally, 
but I think the influence of it was felt in my sermons 
for several weeks. 

Again, the work of the true preacher is to warn 
every man, to teach every man in all wisdom, and to 
present every man perfect before God. To accom¬ 
plish this he must watch the progress of his work; 
he must add line upon line, and precept upon pre¬ 
cept. The farmer does not sow the seed, and then 
pay no further attention to the field. If he crop is 
growing, he will love to look at it—to see it is prop¬ 
erly inclosed and protected ; to give additional culture 
where necessary, or to remove weeds; and he will 
look forward with interest and with earnest expec¬ 
tation to the harvest, when the ripened fruit may be 
gathered and preserved. So the preacher who is 
sent of God will love to trace the growth of the 


Personal Watchfulness. 247 

spiritual work under his care. He saw last Sabbath 
the tear starting in the eye, or the bowed head, and 
he knew the Spirit of God was writing lessons upon 
a receptive heart. He longs to see that hearer, and 
to converse with him personally and closely on relig¬ 
ious topics, to remove his difficulties, and to lead him 
nearer to the Saviour. So he will follow up every 
indication of spiritual influence which he notices in 
his congregation ; and if he perceives that some are 
hardened and careless, he will be anxious to converse 
with them, to learn their governing motives, and how 
their hearts and consciences can be reached, for there 
is some avenue to every human heart. There is 
grace which enlightens every man that cometh into 
the world, and a measure of the Spirit is given to 
lead every one to the Saviour. The faithful pastor 
will find that avenue, however guarded; will co-oper¬ 
ate with those movings of the Spirit, and will find 
some truth which will touch the conscience. Some¬ 
times he will find that some of his congregation are 
wandering into sin, that evil influences are alluring 
young men to evil habits. He will anxiously seek 
some plan by which these wanderers may be brought 
nearer to the Church, and be saved from ruin. As 
the shepherd who spends with his flock the long 
days of summer, and who guards them by night from 
the attacks of wild animals, learns to know and love 
each member of his flock—and if he misses one, hies 
him away to the mountains to recover it; so the 


248 Lectures on Preaching. 

true minister yearns over and watches every member 
of his congregation. God has made him a shepherd, 
to care for his flock ; a watchman, to guard them 
against danger. Last summer I spent several months 
on the vast mountains and plains that lie between us 
and the Pacific Ocean. I frequently watched the 
shepherds with their immense flocks, and marked 
their constant diligence and care. I saw the herd¬ 
ers, who guarded thousands of cattle on the vast 
ranches, or the almost interminable plains, and was 
surprised to observe the constant vigilance which 
they exercised. The herder was always in the sad¬ 
dle ; his eyes were on the cattle. If one wandered 
toward a precipice, or was becoming separated from 
the herd, so that it was liable to be destroyed, it 
was immediately followed with earnestness and 
brought back to safety. How much more responsible 
is the office of the Christian pastor! If he expects 
to gain the affections of all the members of his con¬ 
gregation, if he desires to realize the full fruit of his 
sermons, his eye must be upon them, and he must 
exercise over them a sleepless vigilance. 

By this care he will, also, become informed of the 
relative ability and fitness of the members of the com 
gregation for such work as he may need in carrying 
out his various plans of Church activity. He will, 
also, thus gain increasing influence over the hearts of 
the children. Much of the sermon is necessarily be¬ 
yond their comprehension. Not being interested, 


Interest in Children. 


249 


Church services are wearisome; and if they attend, 
it is rather a matter of form. The preacher is too 
frequently a stranger to them—seems to overlook 
them—has no word addressed directly to them. Be¬ 
ing without interest in the services, they sometimes 
imbibe toward the sanctuary, and even toward the 
Sabbath, an aversion which tinges and influences 
their whole lives. But if children feel that the preach¬ 
er is their friend, if he has a kind word for them when 
he visits in the family, if he speaks to them by name 
when he meets them on the street, if he takes an in¬ 
terest in their studies, inquires as to their progress, 
and drops a word of encouragement now and then, 
they will love to attend the services. Delighted to 
meet him, they will listen to his voice, and his pulpit 
ministrations will become to them a blessing. Their 
presence will, also, be an inspiration to him. As he 
looks into their bright eyes and expectant counte¬ 
nances, as he beholds their opening spirits yearn¬ 
ing for truth and looking out into the invisible and 
eternal, he will be anxious to speak some word that 
shall draw them early to a loving Saviour. He will 
think of them in his study when he is preparing his 
sermons; he will think of them when he bows his 
knees in secret and implores a blessing on his con¬ 
gregation. While he prepares to feed the sheep, he 
will think, also, of the little lambs. His sermons will 
be more simple in their style, more brief and pointed 
in their sentences, and some incident will be skillful- 


250 


Lectures on Preaching. 


ly interwoven which will touch the heart of a child. 
That simplicity, that illustration, will, also, touch the 
hearts of those who are older. Indeed, there is no 
way by which the good-will of mothers can be so 
readily gained as by kindness to their children, and 
especially that form of kindness which manifests a 
deep anxiety for their mental and moral excellence. 
Fathers, also, will share in this good-will, and as the 
shepherd makes the older members of the flock to 
follow when he takes up a little lamb and walks away, 
so the preacher who wins the heart of childhood finds 
the parents drawn to his church, and listening with 
profit to his ministry. The story of Themistocles is 
well known. He said of his little boy : “ This child 
is greater than any man in Greece: for the Athen¬ 
ians command the Greeks, I command the Athenians, 
his mother commands me, and he commands his 
mother.”* 

Notwithstanding the manifest benefits resulting 
from pastoral work, there are preachers who have a 
great distaste for its duties. They think they need 
the time for their studies. They are timid about 
visiting families, and they think that the association, 
in many instances, would be both unpleasant and un¬ 
profitable. Such preachers are greatly mistaken as 
to the elements which they specially need. Pastoral 
visiting furnishes just that supplement to the library 
which the successful preacher absolutely requires. 


* Plutarch’s Lives. 


Study of Men. 251 

In his books he gains a knowledge of subjects, he 
acquires abstract thought, he dwells in an intellectual 
realm of enchanting beauty, he has around him the 
best products of the grandest minds which have 
graced our earth. No wonder it is that he desires 
to spend the largest portion of his time in such fel¬ 
lowship and communion. Yet he needs not only 
great thoughts, but to learn how to apply them to hu¬ 
manity in all the walks of life. He lives in an intel¬ 
lectual world ; his thoughts are of the past, his visions 
of the future ; he does not come into contact with the 
harassing cares and thoughts which agitate the bos¬ 
om of working men. As Christ came down from 
heaven and walked among men that he might do them 
good, so must the minister come out of his study, 
away from the communion with minds almost angelic, 
and walk in the common paths of life. This is not 
only a duty, but it is an essential requisite to the 
highest ministerial success. He must be a man 
among men to gain their affections, to share in their 
sympathies. He must walk with them side by side ; 
he must let them feel the throbbings of a brother’s 
heart; he must take their hands in his; he must 
take, to some extent, on his heart their burdens and 
sorrows and cares; his humanity will be improved 
and enlarged ; he will speak with a sympathy, tender¬ 
ness, and love unknown before ; the deep feeling 
which he acquires in contact with the people will 
touch the very tones of his voice and make them 


252 Lectures on Preaching. 

sympathetic, and the poorest in his congregation will 
feel that his words of sympathy and encouragement 
are meant for them. 

Nor should the minister hesitate to visit because 
he is timid. That very timidity gives a crowning 
grace to his work. His people will feel that he comes 
to them, not because he delights in the mere work 
of visiting, but because he feels that he is sent from 
God to do them good. He comes to them as an an¬ 
gel who descends from the spirit-world having a mes¬ 
sage to communicate, who breathes a heavenly at¬ 
mosphere, and is ready to wing his way back to the 
heavenly courts. His spirit will be one of tenderness 
and love ; his conversation pure and instructive ; his 
movements in the family kind and elevated. Alike 
free from low familiarity and haughty reserve, his 
conversation will tend toward the point for which he 
came. He will, indeed, speak kindly, inquire for 
their health, sympathize with their affliction's, share 
in their cares; but he comes to represent his Sa¬ 
viour, and to drop some word which shall stimulate 
to duty, and which shall inspire a higher spirituality. 
In the spirit of his Master he will be in an atmos¬ 
phere of prayer. He has visited because it was his 
duly, and he had the promise that his Master would 
be with him ; and, ere he leaves, the supplications 
which he utters, the words which he drops, the spirit 
which he manifests, are a benediction to the family. 
Yes, a benediction to himself, for he leaves such a 


253 


Care for the Least. 

place more like Christ than when he entered. Nor 
must these visits be confined to the wealthy and the 
educated. The poor and the ignorant need more 
help than those who are educated and prosperous. 
If there be prisons, poor-houses, and hospitals within 
your sphere, neglect not them. The great Head of 
the Church puts himself in the place of the weakest 
of his followers, and says: “ I was sick, and in pris¬ 
on, and ye visited me not; ” and when the wonder¬ 
ing heart asks how and when, the answer comes, 
“ Inasmuch as ye did it not to one of the least of 
these, ye did it not to me.” Or if the visit is paid, 
if the hunger or thirst is assuaged, if the naked are 
clothed, and the strangers cared for, how sweet the 
accent, “ Inasmuch as ye did it to one of the least 
of these, ye did it unto me.” I shall never forget 
how vividly this passage came to my mind as an il¬ 
lustration of human feeling, when, years since, I was 
traveling in Eastern lands. I was in feeble health, 
and thought it doubtful whether I ever should see 
my family again. I received a letter narrating an act 
of kindness which had been performed by a friend 
for my youngest child, a little girl: in a moment 
my heart leaped across the sea and over the mount¬ 
ains, and in grateful recognition I said in my 
thoughts to my loving friend, “ Inasmuch as you did 
it to the least of these, you did it unto me.” It was 
to me more precious, when done in my absence to 
my little child, than had it been done when present 


254 Lectures on Preaching. 

for myself. A sweet charm has rested in my mind 
on those words ever since. It seems to me that 
Jesus is better pleased with a cup of cold water 
given to a disciple in the name of a disciple, than he 
was when the woman of Samaria gave to his weary 
lips the draught from Jacob’s well. 

If any of you, young gentlemen, are troubled with 
timidity, and think you cannot visit because you are 
timid, let me say, for your encouragement, that I 
think I was as timid as you can possibly be. When 
coming to the years of a young man it was a pos¬ 
itive pain for me to visit the houses even of friends. 
Many a time I walked by the door of a neighbor’s 
house when I went on an errand, waiting five or ten 
minutes for some one to come to the door, rather 
than to knock and enter in. So bashful was I that 
many a time I walked around a square rather than 
to meet a young lady whom I saw coming on the 
street. I had much of this timidity when I entered 
the ministry; and with nervous influence the 
palms of my hands seemed to burn at the very 
thought of going out to visit. But I felt I must go ; 
the Church bade me go; I had promised God I 
would go, and as the soldier in the army walks for¬ 
ward timidly, yet determinedly, into the thickest of 
the fight, so I went in my Master’s name. If I 
could, I took with me some experienced Christian, 
especially into strange houses, and into poor and 
vicious localities. I spake to the poor kindly, drew 


Visiting , a Recreation. 255 

out of them their religious education and experi¬ 
ence, found many a wandering one, and tried to com¬ 
fort many a sorrowing heart. Such visits made me 
better, taught me to feel for the people, and to break 
with more tenderness to them the bread of life. In 
a revival which followed, out of nearly three hundred 
who came to the altar of prayer, there were very 
few with whom I had hot previously conversed, 
and I knew how to enter into their sympathies and 
to point them to the Lamb of God. 

Nor will this visiting, if systematically performed, 
interfere with a proper amount of study. After the 
morning has been devoted to close thought the min¬ 
ister needs recreation. His walking to and fro, his 
climbing stairs into garrets and descending into cel¬ 
lars, his walking into the suburbs of villages or rid¬ 
ing into country places, to talk of Jesus and to in¬ 
struct the young, will furnish recreation as invigora- 
tion to health, and as little interfering with his stud¬ 
ies, as the amusements in which so many spend 
their leisure hours. Indeed, so far from being a loss 
intellectually, the opportunity to apply a portion of 
Scripture we have been studying, to unfold some 
promise on which we have dwelt, makes us see more 
clearly the truth we wish to portray, and enables as 
the better to prepare for the sermon of the following 
Sabbath. The true teacher is frequently benefited 
by the lesson which he imparts, even more than the 


learner. 


256 Lectures on Preaching. 

It does not fall within my purpose to enumerate 
the various modes in which this work may be per¬ 
formed, or to dwell on the specific lessons which should 
be given; but I may say that all coarseness, vulgar¬ 
ity, and low expressions should be strictly avoided. 
There should be cheerfulness and social feeling, but 
no undue familiarity. We enter the houses of friends 
because we are indorsed by the Church; the office 
of minister gains us invitations where we are person¬ 
ally but little known. We go in the character of 
Christian gentlemen, and of holy men of God. If 
we do not so conduct ourselves we violate propriety, 
disappoint our friends, and bring reproach upon the 
ministry and the Church. Every family should feel 
when we leave that a servant of the Lord Jesus has 
been among them, and some influence should re¬ 
main which will make religion appear more beauti¬ 
ful and heavenly. 

It is particularly, however, in its reflex influence 
on the pulpit, that we consider this subject. With¬ 
out such visiting the sermons are likely to become 
essays or orations—full of thought and of learning, 
but not specially directed to the benefit of the audi¬ 
ence. To give his sermon directness of aim and to 
strike the heart, the minister must be a student of 
human nature. He needs to mingle with society in 
all its forms, and to understand its various necessi¬ 
ties. He must learn the sources of sorrow and joy, 
of hope and fear, that arise in the daily walks of life. 


257 


Liability to Excess. 

It is true, he may get glimpses of human nature from 
distinguished writers—characters beautifully por¬ 
trayed by the pen of Shakspeare; he may note the 
workings of the human mind as developed in mental 
philosophy; but his allusions to these will be like 
sparkling gems which here and there adorn his exer¬ 
cises. What the congregation needs is the pouring 
forth of a heart which is filled with sympathy for their 
peculiar necessities, and in their peculiar circum¬ 
stances. 

There are, however, some ministers to whom pas¬ 
toral visiting is not of great service. They have 
been accustomed to mingle with the people ; they 
enjoy society, shake hands with every one they meet, 
and are at home every-where. Such men need their 
books more than they need society. They are loving, 
earnest, pleasant preachers, but are seldom profound 
and solid thinkers. Their congregations love to meet 
them, but they think more of their conversations at 
the fireside than they do of their work in the pulpit. 
Such ministers may be met at almost every funeral, 
and have time to go to the cemetery, even if it be 
three or four miles distant. They attend every festi¬ 
val in the different churches, mingle in all gather¬ 
ings, know every body, and learn every thing except 
how to honor their Master and his cause in their 
public sermons. Sometimes young men who aspire 
for nobler things, who behold a radiant glory in gos¬ 
pel tiuth, and have a longing desire to unfold it, are 
17 


Lectures on Preaching. 


258 

repelled from visiting by the superficial character of 
the pulpit exercises of this class of men. Yet they 
should remember that these men do but little of true 
pastoral work. They call familiarly in various families, 
and join in jokes and laughter, sit down in a circle 
to smoke cigars, are ready to join in any recreation 
or amusement, and leave without a word spoken for 
Jesus, or a prayer offered in behalf of the family. 
Seldom is such a man found in the cabins of the poor, 
by the bedside of the sick, or in close sympathetic 
conference with the prodigal young man who is 
breaking the heart of his father and mother, and is 
wandering into the depths of sin. Seldom is he 
found pleading with such a one to reform his life and 
to turn to his Saviour. Seldom is he found in ear¬ 
nest conversation, endeavoring to bring heavenly 
consolation to the heart of the suffering widow, or tc 
drop a word of instruction and comfort to the orphan 
child. Seldom is he found visiting the man of busi¬ 
ness who is in deep embarrassment and distress* 
and whose heart is wrung with agony unde~ 
the pressure of difficulties and responsibilities. A^ 
the result of long observation, I am satisfied tha' 
those who are the closest students, and are by nature 
the most timid, become the best pastors when the) 
conquer themselves and instruct the people from 
house to house: for they go, not to spend the mo¬ 
ments in trivial conversation, but they go under the 
conviction that Christ has sent them as his servants, 


Life of Jesus. 259 

1 

and in his stead to bear his benediction to the house¬ 
hold. Their words are not words of mere compli¬ 
ment, but of light and joy drawn from the Holy 
Scriptures. They tell of the wonderful love of 
Christ, and the exhaustless store of spiritual riches 
in reserve for those who love him. Their touch is as 
the helping hands of brothers who lift up the lowly, 
the discouraged, and the sorrowing. 

What had the life of Jesus been to us, if we had 
only the record of his sermons, without the record of 
his going about doing good ? We listen to his words 
as voices from above, but our hearts draw closer to 
him when we see him opening the eyes of the blind, 
and stooping to touch the leper, who, in his degrada¬ 
tion, is loathed by society. It is the heavens kissing 
the earth ; it is God in contact with the human soul. 
In such a record Jesus becomes Emmanuel, God 
with us. I think the every-day life of Jesus touches 
the human heart more than the great truths which 
he uttered. Both were necessary. Without truth, 
the human soul would not have been elevated ; with¬ 
out the corresponding life, that truth would not have 
borne such rich fruitage. If the young preacher de¬ 
sires to be a true successor of the apostles, let him 
imitate the plans and the work of Jesus, and let him 
follow the apostles as they followed their glorious 
Master. 

You will not fancy, I know, that I underrate the 
value of close study and the acquisition of all possi- 


260 Lectures on Preaching. 

ble knowledge that may assist the minister. But 
when I take the New Testament in my hands, I find 
the Saviour and his apostles teaching the people, 
visiting the sick, healing the wretched, comforting 
the sorrowing, and being much in prayer; but I find 
not a single direction how to write a sermon or to 
read it, or how to manage the voice and the gestures 
so as to be accounted an eloquent orator. They had 
the truth by direct inspiration ; we must study to at¬ 
tain it. But, with that truth given, they seem to 
have thought of nothing but going forth, burning, 
shining, blazing, in all the glory of a Gospel, of glad 
tidings, and without one thought of appearance or 
manner, simply presenting the truth so as to touch 
the hearts and consciences of the people. As Christ 
and his apostles did not dwell at all upon what occu¬ 
pies the minds of so many young ministers, so I fear 
that many think but little of what burned in the 
hearts of Christ and his apostles. 

There are a few large Churches where the congrega¬ 
tions are so immense and the membership is so nu¬ 
merous that it seems impossible for the pastor to 
know his people. Such is Spurgeon’s, with his five 
thousand membership, and such are a few large con¬ 
gregations in our principal cities. The pastoral 
work in such cases is performed by assistants em¬ 
ployed by the pastor or the congregations. There 
are some young men who feel so conscious of their 
superior power, who have such a premonition of 


26i 


Begin Low. 

coming greatness, that, imitating the example of 
these distinguished ministers, they resolve to devote 
themselves to their study and to preaching, and to 
spend their life in something more noble than visit¬ 
ing the people. Such young men should remember 
that these eminent ministers began either in country 
places or with small congregations. So far as I am 
acquainted with men who have built these mammoth 
institutions, they began at the bottom of the ladder; 
they mingled with the common people, studied the 
common people, preached to the common people, 
and in this way gained that knowledge of human 
nature which enabled them to draw immense con¬ 
gregations around them. As well might the young 
merchant, without experience or capital, expect at 
once to have the marble palace of A. T. Stewart, as 
the young minister the congregation of a Spurgeon 
or a Beecher. They began at the bottom of the 
ladder in a country place, and climbed up. The 
young man who begins at the top of the ladder inva¬ 
riably climbs down. 


262 


Lectures on Preaching. 


LECTURE IX. 


COLLATERAL AND MISCELLANEOUS WORK. 


HE range of a preacher’s work is widely ex- 



-*■ tended. His chief labor is in the pulpit, and 
in pastoral visiting among the members. There 
are, however, many collateral fields which he must 
cultivate, some of which are essential to the stabil¬ 
ity and growth of his congregation. Closely con¬ 
nected with preaching is the offering of public 
prayer. This service should be conducted with that 
reverence which indicates the deep piety of the 
minister, and which may inspire the people with 
solemnity and devotion. Prayer should issue from 
a heart which feels its own wants, and which is in 
sympathy with the wants of the congregation. In 
this service thanksgiving should ever occupy a prom¬ 
inent place, because of the multitude of mercies 
received, both personally and as a congregation, and 
because the spirit of thanksgiving is always appro¬ 
priate. People should frequently be reminded of the 
blessings which they so constantly enjoy, because 
there is such a tendency to murmur and complain at 
the lot which they occupy. Among the Jews sac¬ 
rifices of thanksgiving were required under the law; 


263 


Solemnity in Prayer\ 

and the psalmist frequently exhorts to come before 
God with thanksgiving. In the New Testament we 
are taught, “ with thanksgiving, let your requests be 
made known unto God.” There should, also, be the 
confession of sins, personal, social, and national; 
the deprecation of God’s wrath; the prayer for par¬ 
don through the atoning merits of Christ, and the 
expression of trust in the willingness and power of 
the great Father to bless and save. 

Prayer should be offered in such a devotional 
spirit that the people shall feel that the minister is 
conscious of the presence of the great Jehovah, 
and that the Holy Spirit is already communicating 
with his heart. No words indicating lack of rever¬ 
ence, no expressions of familiarity, no real address 
to the people under the garb of prayer, should be 
employed; and even the name of the Deity should be 
so uttered as to indicate the solemn awe with which 
even a redeemed spirit should approach the throne. 
The preacher’s evident access to the mercy-seat in¬ 
spires the hearts of the people. He utters petitions 
for what his own heart needs; and while he prays 
for himself many an aching heart is comforted under 
the power of his pathetic, fervent prayer. He also 
enters into the sympathies of the people, and in 
their name, and as in their places, pours out earnest 
supplications for needed mercy. This spirit of 
prayer prepares the hearts of the people for the 
reception of the word. As the minister prays in 


264 Lectures on Preaching. 

the consciousness of his own weakness for divine 
help; as he pleads for the presence and power of 
the great Head of the Church ; as he prays that the 
people may receive the truth which he is about to 
utter, and that the Holy Spirit by his sacred in¬ 
fluences may rest upon every one, this spirit of 
prayer descends, also, upon the congregation. Thus 
brought as into the immediate presence of God, they, 
too, look for the purifying influences of the blessed 
Spirit, and their hearts are brought into sympathy 
with the speaker. To some extent they feel the 
pressure of his great thoughts; the burden which 
lies on his heart is in part transferred to them ; they 
spend the hour in worship, in the beauty of holiness ; 
and much of the profit of the service comes from the 
hallowing influence of the prayer which has been 
offered. 

That the minister may have the true spirit of 
prayer in the pulpit he will need to cultivate secret 
prayer, also. It is in his closet the divine power is 
gained which manifests itself in the midst of public 
duties. Our Saviour says: “ When thou prayest, 
enter into thy closet, and when thou hast shut thy 
door, pray to thy Father which is in secret; and thy 
Father which seeth in secret shall reward thee open¬ 
ly.” In harmony with this is the beautiful language 
of the psalmist: “ He that dwelleth in the secret 
place of the Most High, shall abide under the shadow 
of the Almighty.” The closet of the Christian be- 


Prayer-meetings. 265 

romes thus allied to the holy of holies in the tem¬ 
ple. Thither the high-priest passed once a year, 
and was for a moment as under the wings of the 
cherubim, and face to face with the divine Shekinah. 
But the Christian in the holy service of secret prayei 
abides under that shadow, while the divine Shekinah 
ever illumines and warms his heart. Then are real¬ 
ized the promises which are made to him who makes 
the Most High “ his habitation.” The length of the 
prayer may, very properly, vary with the spirit of the 
preacher and the circumstances of the congregation. 
But, as a general rule, I doubt whether extempora¬ 
neous prayer should exceed ten, or, at the utmost, 
fifteen, minutes, as the people are liable to become 
wearied, and then the spirit of devotion is weak¬ 
ened. 

In conducting meetings for social prayer the tact 
and skill of the preacher find a wide field. This 
service, as in distinction from the Sabbath service, 
is designed for the whole Church, and the minister 
should not occupy an undue proportion. Some min¬ 
isters kill their prayer-meetings by their long prayers, 
reading long chapters, and giving long exhortations. 
They should remember that the people are benefited 
by taking part, and that as many as possible should 
be induced to join in these social services. The 
more who speak or pray, the better is it for the 
growth of the Church and for the development of 
the moral power of the congregation. In this way, 


266 Lectures on Preaching. 

also, the minister may best learn the religious con¬ 
dition of his people. Especially should the young 
convert be encouraged to speak and pray. In New 
Testament times the Holy Spirit fell upon the peo¬ 
ple, and the gift of tongues was for the young con¬ 
vert as well as for the old. If children did not learn 
to speak in early childhood, the tongue would be 
clumsy all through life. So should the young Chris¬ 
tian be encouraged to join at once in the social serv¬ 
ices of the congregation ; as in the family the old and 
middle-aged and children freely mingle together, so 
should it be in the Church of God. Nor should the 
minister go to his prayer-meeting without prepara¬ 
tion. Let him have some topic on which his thoughts 
will be arranged and condensed. Let him select 
something which will call forth the sympathy, in¬ 
spire the prayers, or increase the activities of his 
people. Commencing promptly at the moment, let 
his own services be spirited and brief, and then let 
him guide the current of the congregation. Brief 
prayers, interspersed with a few verses of Christian 
song, and such utterances as the members may wish 
to make, under the teaching and example of the 
pastor, may profitably occupy the evening hour. Un¬ 
der some ministers the prayer-meeting is the glory 
of the Church, and a large part of the congregation 
attends. Under others interest diminishes, and 
scarcely as many attend as are necessary to conduct 
the services. 


The Sunday-school. 267 

The Sunday-school should always receive the care¬ 
ful attention of the minister. He should teach the 
Church that the school is a part of its legitimate 
work, and under its careful control—not a some¬ 
thing outside of the Church, but a regular part of its 
Sabbath services. Wherever Churches are regu¬ 
larly established, I have no sympathy with what are 
termed union schools, or institutions without specific 
religious management and government. In sparsely 
settled sections of country, where no denomination 
is strong enough to maintain a school, or in neigh¬ 
borhoods where no Church is organized, such schools 
may be of great profit, and should be encouraged; 
but wherever a Church is organized the children of 
the Church should be taught by the Church, and 
should thus be identified with its spirit and with its 
movements. In many places a positive injury has 
arisen in the separation of the school from the 
Church. The children are placed under the con¬ 
trol of irresponsible parties, and the Sunday-school 
superintendent, not unfrequently, places himself in 
a kind of antagonism to the minister. Such a course 
is ever disastrous. The lambs of the flock should 
be the special care of the minister, and he fails in 
his duty if he does not, in harmony with Church 
order, carefully supervise the interests of the school. 
He should not seek to supersede the superintendent, 
nor to interfere with his government of the school; 
but the superintendent and the teachers should 


268 


Lectures on Preaching. 


ever be in harmony with the preacher, and should 
consider themselves as but a part of his official 
staff. 

The supervision of the minister should extend 
particularly to the selection of books for the library 
that is to be placed in the hands of the teachers 
and of the children of the school. It is but seldom 
that superintendents and teachers, engrossed with 
the busy cares of life, have full time to examine the 
multitudinous issues of the press which are sought 
to be placed in these libraries. Each publisher has 
a list of his own books, and wishes to sell them. 
He exchanges with other publishers, and thus may 
have a very large variety. He is so occupied with 
the financial affairs of his establishment that he 
may not know the precise character of the teach¬ 
ings of the books which he publishes. Without in¬ 
tending to do wrong, he recommends works which 
ought not to find their way into Sunday-schools. A 
committee is oftentimes appointed by the teachers to 
purchase a library. It is frequently composed of 
men who are good and earnest and true; but they 
are not extensively acquainted with religious litera¬ 
ture, and they purchase such works as have pretty 
titles, are well printed, are recommended by pub¬ 
lishers, and, above all, which are of a low price. 
In this way books of doubtful or erroneous doctrinal 
teachings, or which sanction unchristian conduct, or 
works of fiction without either high imagination 


Church Organization. 269 

or beautiful style to recommend them, are placed in 
the library, and they vitiate rather than improve the 
taste. The books introduced into the Sunday- 
school should contain such doctrinal or practical 
teaching as may be in harmony with the Church; 
otherwise, the influence of the Sabbath-school may 
not only be of little service, but may even become of 
positive injury to the interests of the congregation. 
In this day of light and loose and skeptical publica¬ 
tions, no duty is more imperative on the minister 
than to exercise a watchful supervision over the lit¬ 
erature which is purchased by the Church, and is 
placed by the Church in the Sunday-school library 
for the use of its children. For the young have a 
right to regard the teachings of such works as sanc¬ 
tioned by the Church. 

No matter how great may be the intellectual power 
and personal influence of the preacher, he cannot ac¬ 
complish his work unaided and alone. He is the 
general of an army, but he cannot conquer without 
soldiers. He must have others to assist him. The 
duty of a preacher, then, is to study carefully the ge¬ 
nius and organization of his Church, and to secure 
all the assistance which that organization can furnish. 
Whatever officers, whether elders or deacons, trustees 
or stewards or leaders, may constitute the officiary of 
his Church, he is to place himself in intimate rela¬ 
tions with each and all of them. His study should 
be how to employ, to the utmost degree, their talents 


270 


Lectures on Preaching. 


in Church activities, so as to assist in Chur c a devel¬ 
opment and in aggressive work. He should further 
study how to enlist the entire talent of his Church 
members, old and young, men and women, in cpheres 
of active usefulness. This he should do, not ^nly for 
the assistance which they give him, but for '^e ben¬ 
efit which results first to the Church, and then to 
themselves. The true teacher is ever a learner. 
There is no process by which our learning becomes 
accurate and methodical so soon as by attempting to 
communicate it to others ; hence every one who is 
engaged in doing good is also engaged in self-devel¬ 
opment and culture. In different denominations 
Church organizations vary, but, be the organization 
what it may, the great object is to develop into per¬ 
fect Christians the entire membership, and to act upon 
the world as an attractive and aggregating power 
which constantly adds to its own magnitude. There 
are some lines of Church work, however, which are 
common to all. First, there are social meetings in 
the Church, which all should be invited to attend. It 
should be the study of the preacher, on the one hand, 
to make these meetings interesting as well as profit¬ 
able, and, on the other hand, to induce every membei 
of his congregation to feel identified with them. 
Some he can skillfully draw into a religious conversa¬ 
tion, others into prayer. In every assembly there are 
musical voices which should be cultured in and for 
divine worship. The minister should draw to the 


Poor Ventilation . 


271 


prayer room the best singers of his congregation, 
who are willing to join in the simple songs of worship, 
and who may either lead or give volume to the voice 
of grateful song. For want of a little thoughtful at¬ 
tention no person may be present who can lead the 
singing, and the pleasure and profit of the evening 
is not only impaired, but many who are present will 
not return again. Upon others he can lay the duty 
of seeing that the room has been well aired, and that 
the sexton has made it comfortable. The pleasant 
conjuncture of external circumstances furnishes op¬ 
portunity for pleasant and profitable meetings ; but 
an illy ventilated room, one that is too cold or too 
warm, a broken pane of glass that admits a current 
of air, or a door which creaks on its hinges every 
time it is opened or shut, or, in country places, 
lamps that are untrimmed and smoking, destroy the 
pleasure of the congregation, and mar the profit of 
the meeting. All these external matters may be ar¬ 
ranged by the foresight of the pastor, and his mem¬ 
bers will be blessed by being door-keepers or doing 
other service for the house of God. 

The principles of ventilation are generally but 
poorly understood by sextons. They usually con¬ 
found warm air with pure air, and keep the rooms 
closed to have them warm. The interest of many a 
service is destroyed by this means. People wonder 
what is the matter with their preacher and with them¬ 
selves. They have no life, no enthusiasm. They 


272 Lectures on Preaching. 

cannot have any when their lungs are loaded with 
impure exhalations, and the brain is oppressed with 
imperfectly oxygenated blood. I believe that the 
health of many a minister suffers severely, and his 
life is not unfrequently shortened, in consequence of 
the poor ventilation of crowded houses. I wish we 
could have an art school for sextons, if it were only 
possible to get them together ; or a course of lect¬ 
ures ; or, in default thereof, even a good manual to 
guide them in their duties. Some of them are intel¬ 
ligent and skillful, and worthy of praise ; but too 
many, especially in small churches, are grossly igno¬ 
rant. A minister with whom I was well acquainted 
related to me a scene he had witnessed. A church 
in a country place had been enlarged and repaired, 
and an opening service was to be held, at which he 
was invited to officiate. The trustees had bought a 
thermometer, and had charged the sexton he must 
keep the temperature from 6o° to 70°, but must in 
no case permit it to be higher than 70°. The day 
was a little cool, and the minister noticed the sexton 
examining the thermometer, which hung against one 
of the columns. Then he put wood in the stove. 
In a few minutes afterward he examined the ther¬ 
mometer, and put more wood in the stove. After 
awhile he examined the thermometer again, and 
seemed in trouble. He opened the stove door; 
looked again, scratched his head, and, finally, as if a 
sudden thought struck him, he seized the thermom- 


Form Associations. 


273 

t 

eter in both hands and rushed with it out of doors, 
determined to bring it down to 70°. 

The minister will, also, need to study the tempera¬ 
ments and qualifications of his members for the spir¬ 
itual work of the Church. He should aid the super¬ 
intendent of the Sabbath-school in selecting teachers, 
and in urging those who are qualified to engage in 
that work. The love for Bible studies, and the zeal 
for their pursuit, will depend greatly on the spirit 
which the pastor may infuse among the teachers, 
and which shall through them pervade the Sabbath- 
school. The pastor will, also, need assistance in vis¬ 
iting the sick, and in calling upon strangers, and in 
inviting them to the house of God. This can be 
done most effectively by the co-operation of pious 
men and women, who can assist him in visiting and 
relieving cases of suffering, and in reporting their 
condition to him. Committees, properly appointed, 
may call upon strangers, and may gather many wan¬ 
derers under the care of the Church. Such work, 
however, is seldom performed, systematically or prop¬ 
erly, without the constant supervision of the pastor. 
Active associations should, also, be formed to employ 
the time and talents of the members of the congrega¬ 
tion ; such as lyceums or literary organizations for 
the young; societies for teaching the poor chil¬ 
dren to sew and to make plain clothing; Dorcas 
societies, for aiding the poor in procuring clothing 

and absolute necessaries in winter. The aim of the 

18 


274 Lectures on Preaching. 

minister should be to find some work to employ all 
the members of his congregation; for in proportion 
as they work for the Master’s cause they will be 
drawn most powerfully to a spiritual life. This be¬ 
nevolent movement of the congregation will, also, 
impress the public mind with admiration for the 
liberal and generous character of the Church. It 
was said of Christ, that he was full of grace and 
truth. This fullness of grace, or manifestation of fa¬ 
vor and kindness to the people, distinguished his 
whole life. He healed the bodies first, the souls aft¬ 
erward ; and the ministers and Churches which 
show a deep sympathy for sorrow and wretchedness 
always powerfully impress the communities around 
them. Whoever has read the life of Pastor Oberlin, 
of Switzerland, will have a striking example of this. 
In this activity the Roman Catholic Churches gen¬ 
erally excel the Protestants. Their various orders 
of women, such as Sisters of Charity and Sisters of 
Mercy, give them great facilities in organizing and 
sustaining hospitals and orphanages. These wom¬ 
en, by their plain garb, by their apparent renuncia¬ 
tion of the world, and by their devotion to benevo¬ 
lent work, impress the public mind beyond the pale 
of their own Church much more powerfully than do 
all their ministers combined. Protestantism has the 
ability to perform a similar work just as efficiently, 
and without the evils connected with those orders ; 
but it requires constant activity and associated effort 


275 


Surplus Energy. 

to produce tfxe result Active work is, also, neces¬ 
sary to give to each congregation unity and harmony. 
An inefficient congregation is generally a trouble¬ 
some one. /vmong unemployed people discord and 
strife are si^* to enter. The lines of Dr. Watts— 

"Satan finds some mischief still 
For idle hands to do,” 

are illustrated every-where. There are men in every 
congregation who are exceedingly troublesome. They 
annoy the minister, and they annoy the people. They 
have an immense surplus energy, which is seeking 
for employment, and which, like surplus steam, 
makes a great deal of noise and interruption, while 
the steam which drives the factory is scarcely heard. 
Such persons need extra work, and must have it to 
be kept quiet. In one of Dr. Chalmers’ ragged night- 
schools in Glasgow there was a boy who could not be 
controlled, and who was a constant interruption to 
the school. After bearing long with him, and mak¬ 
ing many fruitless efforts, it was resolved to expel 
him. The superintendent of the school, however, 
seeing elements of power in the boy, pleaded for one 
more trial. It was before the days of gas, or even 
kerosene lamps, and the school-room was lighted 
with common candles. These were placed on plain 
movable stands, such as were formerly used by shoe¬ 
makers, and which consisted of an upright stick fast¬ 
ened into a square board, with an opening at the 
top of the stick through which a leather was drawn, 


276 Lectures on Preaching. 

by which the candle was held. The candles needed 
frequent snuffing, and the superintendent appointed 
this uncontrollable boy general candle-snuffer. From 
the moment of his appointment he entered on his 
work with spirit, and became one of the best boys in 
the school. He simply needed to be employed. Lu¬ 
ther, when a boy, was so restless at school that his 
master sometimes flogged him half a dozen times a 
day. God had put into his body a soul of power, 
which quivered all through him, so that he could not 
keep still. God had made him to shake all Europe. 
As he himself saw in a dream, the end of his quill 
as he wrote disturbed the pontiff on his throne ; how 
could he keep still ? Mothers often pride themselves 
on having nice little boys, that sit still in a nursery, 
and make no noise. Such boys will sit still all their 
lives, and will accomplish but little for their friends 
or the world. Give me the boy that cannot keep 
still; that upsets chairs, and throws every thing into 
confusion in the nursery ; that at school can scarcely 
keep his elbows out of the sides of his associates ; 
that is always an annoyance because of his readiness 
for adventure ; and I will show you one who has in 
him the elements of great good if this can be properly 
employed. No matter how much steam there is in 
the locomotive, if it is kept on the track and has a 
heavy enough load to draw ; but let it have no load, 
and get off the track, and the ruin will be terrible. 
So it is in our congregations. These men with sur- 


organization of Society. 277 

plus energy will do mischief unless they are loaded 
down with work. 

The successful minister must, also, study the organ¬ 
ization of society. In rural districts there is compar¬ 
atively little organism. The freedom and independ¬ 
ence of an agricultural life produces a spirit of indi¬ 
viduality. Each family relies upon its own efforts ; 
draws from the earth its own support; and asks but 
few favors from its neighbors. But as soon as man¬ 
ufactories are established—as soon as towns and 
cities appear—organized society largely controls in¬ 
dividual effort; the employer exercises a constant 
influence over the employe; and the tendency of 
civilization is to increase associated, and to diminish 
individual, power: the few control, the many obey. 
Such is society in Oriental lands that are densely 
populated. Such was society early in southern Eu¬ 
rope, while the Germanic nations cultivated individuul 
freedom. The line of the Reformation marks the 
boundaries between society which receives its opin¬ 
ions from others and that which claims and exercises 
the right of private judgment. The increase of civil¬ 
ization always tends in this direction. The counter¬ 
balancing power is to be found in the education of 
the masses, and in their clear conceptions of their 
just rights. Vast corporations are established, where 
men are bound together, not only by ties of friend¬ 
ship, but, also, by ties of employment and interest. 
These form a kind of private society approaching 


2/8 Lectures on Preaching. 

toward caste. Thus a kindred spirit exists among 
railroad men; their interests are mutual, almost 
identical; and large brotherhoods are formed, as 
among engineers, where the right of the individual, 
as to work or wages, is limited by the will of the so¬ 
ciety. Similar associations spring up among every 
class of mechanics ; and latterly the men who live by 
the day’s work in the simplest and most laborious oc¬ 
cupations are, also, organized ; and strikes in the mines, 
in manufactories, on railroads, and on the wharves of 
cities, illustrate the strength and closeness of these 
ties. The pulpit deals with individuals, not with 
organizations. Its truth comes to every individ¬ 
ual heart, and every man acts on his personal re¬ 
sponsibility before God. Yet the individual thus 
addressed is influenced by these associations, which 
may either help or retard the power of the pulpit. If 
the tone and influence of the association is hostile to 
the Church, the individual is either influenced to ab¬ 
sent himself from the services, or to receive them 
with a prejudiced heart. But if the feeling of the asso¬ 
ciation is friendly to the Church, then the individual 
is influenced to attend the services, and to look with 
favor on its ministrations. In this view an almost 
boundless field opens before the preacher. He must 
study the various interests and ramifications of these 
organizations, and must so manage his own conduct 
and so plan his services as to be most effective in 
gaining control over the different parts of the com- 


279 


Study Organizations. 

munity. Societies, in this respect, are like a stick of 
timber, which must be split according to the grain ; 
and the skillful woodsman will separate his timbers in 
a few moments, while the unskilled will expend much 
strength in vain. Who does not know the power of 
the president of a bank over all its subordinates ? I 
have not unfrequently entered a bank and asked 
some question of one of the clerks without being 
able to obtain a civil answer. But if I asked for the 
president, and he received me cordially, walked 
with me to the door, and invited me to call again, 
the next time I entered every employe was not only 
civil, but polite. If I enter a factory, and the owner 
shows me with friendship through the building, 
the foreman of every department is ready to give 
me all information ; but if I enter without such in¬ 
dorsement I am regarded as an intruder and unwor¬ 
thy of notice. These are but illustrations of the 
power of organization. 

I ask your attention to these particular features, 
because, at this day, the masses of the people, as 
never before, are arranged in various organizations. 
They meet in their separate club-rooms ; they are ad¬ 
dressed by designing men ; and too frequently an 
effort is made to array them against the Churches and 
against the ministry, that they may be better pre¬ 
pared for acts of lawlessness or violence. The com¬ 
munism and internationalism of Europe are arrayed 
against the Churches, because there the Church is 


28 o Lectures on Preaching. 

identified with the civil power. They regard the 
Church and the State as one, and the ministers as 
inseparably joined with those whom they regard as 
their oppressors. This feeling is one of the evils 
which arise from the union of Church and State, 
and I am not sure that God may not use it to destroy 
that unhallowed connection. In this country there is 
no such union, and there ought not to be any such as¬ 
sociation of thought or feeling. Yet the foreigners— 
and among us the communists are nearly all foreign¬ 
ers—bring their feelings with them. It must, also, 
be considered that, as the minister ever inculcates 
the principles of peace and submission to lawful au¬ 
thority, those who contemplate ultimate violence, or 
attacks upon the order of society, desire to destroy 
the influence of the ministry over society. Hence, 
the atheistic orator on the platform, and the proposer 
of violence on the sand-lots in San Francisco, work in 
perfect harmony. Their aim is one and the same, 
and that is to destroy the strongest influence which 
supports peace and order in the State, in the family, 
and among individuals. Christian people must seek 
some method by which they can better reach the 
hearts of these people, and antagonize the machina¬ 
tions of those who are plotting evil. 

The limits of a lecture will not permit me to dis¬ 
cuss the method by which these organizations, or 
sections of society, may be reached. Their structure 
must be studied; their influential men considered; 


28 i 


Personal Efforts. 

the influence of society which may counterpoise such 
men must, also, be considered ; and then the minister 
will be prepared to throw his influence in such a way 
as may give him power over the hearts of the masses. 
I must allude, however, to what I think is the 
greatest barrier. Thus far, in this country, the diffi¬ 
culty does not exist in great opposition to the 
Church, but in a growing negligence of its ministra¬ 
tion, arising from increased interest in and attention 
to these separate organizations. These associations 
controlling work and wages become of absorbing in¬ 
terest to the workmen. They contribute to the 
general funds a large part of their surplus earnings, 
and attend so many private meetings that they have 
little time or means to give the Churches, and are 
thus, almost unconsciously to themselves, led farther 
and farther away, and are in danger of being in¬ 
fluenced by infidel or communistic ideas. I know no 
remedy but in the power of the Gospel most ear¬ 
nestly preached, with such zeal and moral power as 
shall tend to draw the people to the services, and 
then the more perfect identification of the minister 
with the people among whom he resides. Especially 
let him endeavor, both personally and by the aid of 
his people, to draw the children to the Sabbath-school, 
and to instill into their youthful hearts such thoughts 
and principles as lead them into harmony with the 
Church, and shall bring them early to the Saviour. 
Let him interest himself in the education of the 


282 Lectures on Preaching. 

children, and in procuring proper situations for the 
neglected and destitute of these youth. 

Let him, also, inquire into their wants and necessi¬ 
ties ; let them feel that he sympathizes with them in 
their labor and sorrow ; let him approve their efforts, 
so far as is proper, to gain a better livelihood; then 
shall he have influence and power to caution them 
against prevailing errors, and against being governed 
by associations which lead to strife and violence. 
His membership, thus instructed, may become salt to 
save the mass in which they mingle, and may prevent 
the associations from doing the mischief which de¬ 
signing men intend. 

Among collateral methods of usefulness the plat¬ 
form is one of the most efficient. The minister will 
frequently be called upon to join in efforts in behalf 
of benevolent movements. He will be requested to 
address audiences as to great social interests affect¬ 
ing the community in which he resides. These asso¬ 
ciations extend beyond the limits of any one Church 
or of any one denomination ; yet they perform a 
work which is beneficial to all; and to them the 
minister should be ready to contribute his influence. 
Such, for instance, is the Bible Society, in which 
every Christian should have a deep and abiding in¬ 
terest. Whatever may be his theological views, he 
sincerely believes they are found in the word of God, 
and that the diffusion of that word—its being in every 
family and in every* hand—would promote the gen- 


Temperance Societies. 283 

eral benefit. The Bible Society, in its benevolent 
purpose to give the word of God without note or 
comment, to every individual, presents the purest be¬ 
nevolence and the highest catholicity of spirit. As¬ 
sociations for the promotion of temperance, also, 
claim the minister’s attention. These associations, 
always good in their aim, are sometimes so conducted 
as to be productive of evil. If the ministry and re¬ 
ligious people stand aloof, they will fall into the 
hands of men who will abuse the pulpit, and really 
prevent the permanent reform of those they are try¬ 
ing to save. These temperance movements are like 
John the Baptist, the forerunner of the Christian 
Church. Experience proves that unless the re¬ 
formed men are converted, and brought into the fel¬ 
lowship and under the influence of the Church, the 
temperance excitement soon passes away, and they 
become worse than before. The only safety for the 
intemperate man is in the divine power which is 
promised in the Gospel. So, also, especially in cities, 
associations are organized to save the fallen and the 
outcasts, to guard against cruelty to little children, 
and even to dumb animals, to found orphanages, to 
provide homes for the aged who are friendless and 
destitute, and to furnish education to the deaf and 
dumb, the blind and the imbecile, to aid the poor, 
anc to support hospitals. All these plans afford a 
common ground of Christian work; they are the 
glory of Christianity, in that they stoop to save the 


284 Lectures on Preaching. 

lowest of the low and the vilest of the vile, as well as 
to lend a helping hand to the wretched and forlorn 
of every class. To aid in labors of this nature 
is fitting for the minister, for he is not merely the 
pastor of the Church, but a preacher sent from God 
to save and bless mankind. By these efforts, also, he 
will extend his influence beyond the sphere of his 
own congregations. The friends of these various 
reforms will love the minister who has plead their 
cause earnestly and successfully before the people, 
and not unfrequently they will be led to attend his 
ministrations. 

He will be invited, however, to take part in serv¬ 
ices where he may not wisely go. Meetings may be 
held under some specious form, really designed to ad¬ 
vance the political interests of some individual, or to 
denounce the political conduct of some rival. While 
the minister should feel a deep interest in every thing 
which affects the interests of his country, and while 
as a free man he has the unquestionable right to ex¬ 
ercise the privileges of a citizen at the ballot, he 
should be careful, as a minister, not to take part in 
political meetings called for the purpose merely of 
promoting the interests of a party or of advocating 
the election of particular men. He should discrimi¬ 
nate clearly between his privileges as a citizen, and 
the exercise of that influence which comes to him 
from the fact that he is ministering to the people in 
holy things. 


Ministerial Exchanges . 285 

The preacher will occasionally exchange pulpits 
with his brethren of his own denomination, and in 
these days of Christian courtesy he will, also, exchange 
with those of different denominations. The exclu¬ 
siveness of spirit which once prevailed has, in great 
measure, happily passed away. While there may be 
a few Protestant congregations which fancy them¬ 
selves to be the true Church of Christ, which arrogate 
for themselves the special favor of heaven, and close 
the doors of their pulpits against ministers of other 
Churches, handing us all over to the uncovenanted 
mercies of God, yet the great active branches 
of the Church are moving steadily forward to a 
broader platform and to a closer unity. The exclu¬ 
sive Churches, though strong and powerful in some 
localities, and striving, as they naturally do, to control 
the social influences of the country, yet, as compared 
with the liberal branches, do not relatively advance 
with much rapidity. In the pulpit exchanges which 
are thus made preachers should be exceedingly 
careful not to violate the rules of Christian courtesy 
in their selection of subjects; they should strictly 
avoid controversial topics, and especially those points 
on which they may personally differ from the creed 
of the congregation which they address. The broad 
fundamental truths of Christianity are common to all 
evangelical Christians. The points upon which we 
differ are comparatively few. As the salvation of the 
soul does not depend upon the philosophical views 


286 Lectures on Preaching. 

which may be entertained, or upon the logical results 
which may seem to flow from them, the true preacher 
can find abundance of matter which is held in com¬ 
mon, and on which he can address the congregation. 
Whoever teaches a living trust in the atonement of a 
divine Christ as the only hope for sinful man, and 
strict obedience to all that Christ commands, should 
be treated as one of the great brotherhood of Chiis- 
tianity. In this social intercourse of ministers and 
Churches true courtesy requires a conformity to the 
order of worship established in the different Churches 
or congregations. Any effort at proselytism from 
one branch of evangelical Churches to another should 
be most strictly avoided. Proselytism is a species 
of freebooting or piracy which ought to be as 
strictly condemned among Churches as among na¬ 
tions. I do not object to a change of Church rela¬ 
tions where there is a change of doctrinal views, or 
where there is a firm conviction that under another 
form of Church polity the individual may receive 
greater spiritual profit to himself and his family, 
or may be able to do more good to a larger number 
of his fellow beings. Such instances not unfrequently 
occur ; and individuals so changing should be kindly 
dismissed from their several Churches, with the 
prayer that the blessing of God may go with them. 
But when a Christian minister endeavors to draw 
away members from another communion, for the sake 
of enlarging and strengthening his own, he is not only 


Proselytism. 


287 


violating the laws of Christian courtesy, but the prin¬ 
ciples of common honesty. “ Thou shalt not covet ” 
is a law as applicable to men as to property. No 
minister should seek to enfeeble one Church to build 
up another. Nor is it honorable to intimate that hi9 
Church is so much more genteel, has so much better 
society, has men of business who can patronize and 
help young men, and that it holds the key to the 
door of select society, and, therefore, families should 
leave their own communion and enter his. If, under 
such influences, people are led from one Church to 
another, they are induced to make merchandise of 
the Gospel, and the spirit of a pure and earnest Chris¬ 
tianity is defiled. Such an effort must prevent full 
co-operation between Christian Churches; for that 
co-operation can only be maintained where each 
Church is faithful to common courtesy. Nor is there 
need for such effort, for there are vast masses lying 
beyond the influence of any Churches; there is much 
ground yet to be occupied, and many families are 
going to ruin. You are builders, young gentlemen ; 
let it be your aim to go out into the forest and cut 
down tall trees, hew them, square them, put them into 
your building, and raise a beautiful edifice to the 
glory of the great Head of the Church; but never 
descend so low as to steal squared timber from oth¬ 
ers to build your own. 

Closely connected with this subject is the change 
of ministers from one denomination to another. 


2 88 Lectures on Preaching. 

Where these denominations do not differ in doctrine, 
but are simply separated on questions of Church 
economy, which are of little moment, there can be 
no impropriety in a minister passing from one de¬ 
nomination to another, when circumstances seem to 
justify it. He preaches the same doctrine, and is 
identified with the same general usages. But where 
the Churches differ in doctrine such changes less 
frequently occur. They are, nevertheless, highly 
proper, when the minister is led to change his doc¬ 
trinal views. If he becomes satisfied that he has 
been in error, and can no longer conscientiously 
preach the doctrines of the Church which has or¬ 
dained him, and which supports him for the purpose 
of preaching doctrines which they believe are in ac 
cordance with the teachings of Christ, then his duty 
not only as a Christian, but as a man of honor, is to 
resign his pulpit and to retire from the ministry of 
the Church whose doctrines he does not believe. I 
have never been able to understand how an honest 
man can wish to remain in the pulpit of a Church 
whose doctrines he cannot preach. 

Such a man, so far as I can see, has either great 
obtuseness of intellect, or great lack of moral prin¬ 
ciple. There are denominations around him with 
some of whom he could affiliate, and into whose pul¬ 
pits he would be readily welcomed. All the world is 
before him for his selection, or, as a Mohammedan 
once advised a dissatisfied teacher, he can set up a 


Selfish Changes. 289 

ladder and climb to heaven alone. But there are 
changes occasionally made, as I believe, beyond the 
bounds of propriety. A minister sometimes leaves 
the communion in which he was converted and or¬ 
dained, and joins another whose doctrines are 
greatly different, at the same time averring that he 
has not changed his doctrinal opinions, and that he 
believes and expects to preach the doctrines which 
he has heretofore held, and that his reasons for the 
change are simply those of personal convenience and 
comfort. Such changes I believe to be wrong in 
principle and disastrous in results. The minister 
occupies a false position both to himself and to his 
hearers. He is supposed by the public to represent 
doctrines which he does not believe. He cannot 
preach freely, on points of doctrinal difference, his 
own particular views without doing violence to the 
views of the Church which he enters. He suffers 
restaint, he compromises truth for comfort, the mes¬ 
sage of God for personal convenience, and diminishes 
his own self-respect and his spiritual power. He in¬ 
jures the congregation which he addresses, for he 
unsettles them in their views, brings among them a 
diversity of feeling, and sooner or later strife and 
discord will arise, and the Church will not be a united, 
homogeneous and vigorous body in its aggressive 
movements. The church may be for the time crowd¬ 
ed to hear a man of talent and energy; its external 

circumstances may seem to flourish; but the heart 
19 


290 Lectures on Preaching. 

grows feeble, the vital power decays, and, at the end, 
discord, strife, and disintegration inevitably follow. 
The only exception is where, after his change of 
Church fellowship, the minister actually, from his 
judgment and heart, changes his doctrinal views, 
and can conscientiously preach in harmony with the 
views of the Church wherein he ministers. But the 
worst impression is made upon the world, which calls 
in question the honesty of ministers, and from such 
examples believes that they all hold their principles in 
the market, and are ready to sell to such as will give 
them the best pay and the most comfort. The in¬ 
jury thus done to the character of the ministry, in 
the loss of public respect for their conscientious con¬ 
victions, outbalances, as I believe, all the good which 
such men can perform. The Churches and the minis¬ 
ters participating in such transactions, though they 
mean it not, are weakening the power of the Church 
over the public conscience more than the efforts of 
its strongest enemies. 

The employment of evangelists to assist the regu¬ 
lar preacher in his labors requires great caution. 
Evangelists are frequently of service, going, as they 
do, with fresh thoughts, and sometimes with strong 
faith acquired in scenes of conquest. They are able 
to say with boldness what the minister would uttei 
with more delicacy. But the pastor should never 
give the control of the meeting to any evangelist or 
to any assisting preacher. If he does not hold the 


2 9 I 


Evangelistic Efforts. 

control over his own meetings and keep his congre¬ 
gation in hand, the interest of the meeting will cease 
when the evangelist passes away. The persons who 
are drilled and exercised under a foreign influence 
will not be fused into the mass of the congregation ; 
they will be comparing the methods of the evangelist 
with the methods of the pastor, and will complain of 
him because the interest or excitement does not con¬ 
tinue. I have known a number of places where the 
visits of evangelists have resulted in the apparent 
awakening and conversion of great numbers; and 
yet in three or six months the Church has been 
in a worse condition than it was before the visit. 
Contention and strife have been substituted for har¬ 
mony, and the benefits of the revival have been lost 
amid the discords and disturbances which have 
arisen. Better have no evangelist, however exciting, 
no brother pastor, however talented, who will not 
kindly co-operate with you, and move in consultation 
and in harmony with you. 

Usually, however, the minister will need help in 
his protracted or special evangelistic efforts. His 
chief aim should be to make all his services so in¬ 
structive, so spirited, and so earnest, that the Lord 
shall add daily to his congregation such as shall be 
saved. Yet, under special circumstances, he will 
find that such a general seriousness pervades his au¬ 
diences, and such deep impressions are made, as will 
not only justify, but imperiously demand, the estab- 


292 Lectures on Preaching. 

lishment of special services. At such seasons hearts 
bow more easily, as other hearts are bowed, and mul¬ 
titudes crowd to the services to see and to hear, be¬ 
cause their friends or acquaintances are deeply inter¬ 
ested. The minister should avail himself of all the 
laws of mind which bind men together, and which 
should lead to virtue and holiness, as they too fre¬ 
quently do to vice and degradation. Let him, then, 
get the utmost help he possibly can from his own 
membership, for the work will do them good, and 
they will be an abiding power ; but let him, also, pro¬ 
cure additional aid, either from his neighboring pas¬ 
tors, or from evangelists, as he may deem best, ever, 
however, retaining the management and control of 
the services. 

There are matters which are not strictly ministe¬ 
rial, and which yet devolve in many places upon the 
preacher. A new church edifice is needed, but it 
will not be erected unless the minister procures sub¬ 
scriptions ; and in many places it will not be properly 
planned or built without his supervision. He will 
sometimes find a congregation severely embarrassed 
with debt, which disheartens his people and prevents 
benevolent and aggressive movement. He finds it 
necessary to devote much of his time to securing 
means to liquidate the debt, that he may thereafter be 
unembarrassed in the pulpit. These things ought not 
so to be. After the apostolic example, the Churches 
should select men to attend to all financial matters, 


Church Officers . 


293 


that the minister may give himself wholly to the 
word of God and prayer. Yet, in many sections of 
the country, especially in new organizations, very 
little can be done without the active exertions of the 
minister. In these enterprises he needs great dis¬ 
cretion and great energy. As a leader, he must 
inspire those with whom he comes in contact with 
courage and hopefulness, and by his personal in¬ 
fluence must excite his congregation to a proper 
emulation in raising the necessary means. At the 
same time he must remember that these matters are 
secondary; that though he may find it necessary to 
work on the scaffolding, it is only that he may more 
successfully build materials into the grand spiritual 
temple. 

He will need great wisdom and tact in his inter¬ 
course and councils with his Church officers, whether 
they be called elders, deacons, trustees, vestrymen, 
class-leaders, or stewards. They are the assistants 
of the pastors in the various departments of Church 
enterprise. They are generally devout and thought¬ 
ful men; yet, not unfrequently, they have marked 
peculiarities or eccentricities. They had the control 
of the Church before the present minister came; 
they expect to hold it should he retire. There are a 
few ministers who have such power over their con¬ 
gregations that they rule and control their Chuich 
officers with a rod of iron ; but there are few such 
men. Men who have built large congregations, and 


294 


Lectures on Preaching. 


who are essential to the success of the enterprise, 
can thus govern. But the ordinary minister can 
only succeed by kind and careful co-operation with 
his various officers. Occasionally some of these are 
so peculiar and obstinate that it is dangerous to an¬ 
tagonize them. I heard Mr. Spurgeon once say that 
there was one difference between deacons and the 
devil. The Scripture says: “ Resist the devil, and 
he will flee from you.” But, said he, “ Resist the 
deacons, and they will fly at you.” 

The Church has laid upon it, by its great Head, 
the duty of evangelizing the world. Each congrega¬ 
tion should do something for this cause, and the 
minister should be deeply interested in this work. A 
part of this work may be performed near his own lo¬ 
cality, by establishing cottage prayer-meetings, mis¬ 
sion Sabbath-schools, and occasional preaching. But 
the work of the Church requires not only preaching, 
but sending out others to preach. The Church is to 
plead with its Lord and Master to thrust out laborers 
into the harvest, and the Church should endeavor to 
aid those who are so raised up and thrust out. The 
minister should so preach to himself and to his con¬ 
gregation that both he and they, according to their 
means, should be liberal contributors to this great 
work. For this purpose he should be well acquaint¬ 
ed, first, with the missionary movements of his own 
denomination, the fields which they occupy, and the 
special objects to which the funds collected will be 


Missionary Work. 295 

in great measure applied. But for the sake of in¬ 
spiring his congregation with broader views and with 
greater confidence in the approaching triumph of the 
Gospel, he should also be acquainted with the move¬ 
ments of all the Churches, and be able to present 
such a connected view of the whole missionary field, 
and of the movements making toward the occupancy 
of the whole world, as shall give confidence in ulti¬ 
mate success, and as shall inspire his people to be¬ 
come active co-workers with Christ. I believe the 
missionary cause, properly presented, more than any 
other, meets and subjugates the selfishness and local 
feelings of men. I believe, further, that to its influ¬ 
ence we owe, in great measure, the large contribu¬ 
tions which are made to-day to the erection of church¬ 
es and to the endowment of literary institutions. It 
is true, these are not missionary in their character; 
but the missionary idea, in its immense grandeur, so 
fills the heart and enlarges its sympathy, and so 
counteracts the selfishness of every bosom, that it 
leads to grand and noble giving. In almost every in¬ 
stance the liberal benefactors of institutions have had 
their hearts touched and opened by this missionary 
spirit. 

Other benevolent efforts will frequently demand 
his attention under the general recommendation of 
the Church or denomination to which he belongs. 
To these let him ever give due consideration, without 
fearing lest they shall endanger his support 


296 Lectures on Preaching. 

The minister who most fully identifies himself with 
every good cause, and who most fully performs all 
the work properly devolving upon him, will not only 
maintain a conscience void of offense, and enjoy the 
favor of God, but will, also, best secure the favor of 
his congregation and the approbation of the public. 
Such a man magnifies his ministry, blesses his age, 
and honors God. 


The Pulpit and the Press . 


297 


LECTURE X. 

IS THE MODERN PULPIT A FAILURE ? 

T 1 has become fashionable in certain circles to 
speak of the failure of the pulpit. It is repre¬ 
sented as belonging chiefly to a past age, and it is 
declared that its power over men is passing away. 
Some of the writers for the daily press and some of 
the contributors to the literary reviews claim for 
themselves the distinguished honor of controlling 
the public mind. They speak of the power of the 
press, the number of readers whom they reach by 
their pen, and the immense influence which they ex¬ 
ert in public affairs. In their glorification of the 
press they look upon the pulpit as a diminishing 
quantity—as an agency once potent, but which is 
now almost superseded. A few scientists, also—men 
of intellectual power and extensive learning, but of 
skeptical views—have wrought themselves into the 
belief that their discoveries in science have invali¬ 
dated the authority of the holy Scriptures. They 
assail the pulpit, not so much on account of the char¬ 
acter of its agency, as because they fancy the matter 
of preaching is becoming obsolete. They extol the 
triumphs of science, and call in question the possi- 


298 Lectures on Preaching. 

bility of a revelation from God, and occasionally 
the very existence of a divine being. I do not desire 
to underrate the value of the press ; it is one of the 
most powerful agencies, as it is, also, the offspring, 
of a Christian civilization. It has its place—a con¬ 
spicuous place—in diffusing intelligence and in guid¬ 
ing the movements of society. 

There should be no rivalry, much less should there 
be enmity, between the press and the pulpit. Each 
has its appropriate sphere, and the exaltation of the 
one does not diminish the glory of the other. Nor 
should there be any conflict between the pulpit and 
men of true science. Their spheres are widely dif¬ 
ferent : the scientist is engaged in tracing the laws 
of matter and ascertaining the properties with which 
God has invested it; the preacher is engaged in pro¬ 
claiming God’s mercy and love as revealed to fallen 
man, and the precious promises which he has given 
of pardon for sin, of purification of heart, and of a 
glorious immortality. A few of those who occupy 
the pulpit very injudiciously assail the scientists, un¬ 
dervaluing their studies, and reproaching them for 
their attachment to science. Sometimes, also, a few 
who are uncultured, or who have failed to keep pace 
with scientific inquiries, announce propositions ah 
most as absurd as those of the colored preacher of 
Richmond, who has recently been lecturing on 
“ The sun, he do move.” On the other hand, there 
are a few scientists who are as ignorant of the 


Opposition to the Pulpit\ 299 

Bible as the colored lecturer was of astronomy, 
and who make mistakes if not so palpable yet quite 
as ridiculous. Between such extremists in the pul¬ 
pit and in the schools of science there is a con¬ 
flict. But between the true minister and the true 
scientist there should be none whatever. They are 
engaged in studying different phases of truth. They 
occupy different stand-points, and if the pictures 
they present do not seem fully to harmonize, it arises 
from the limits of human vision and from the im¬ 
perfections of human knowledge. The eye above 
and at the center can alone perceive and compre¬ 
hend the harmony of the whole. There is another 
class of thinkers who are opposed to the pulpit be¬ 
cause it proclaims the truths of the Bible; and the 
Bible is opposed to them. It denounces the judg¬ 
ments of God upon their sinful practices, and they 
hate the Bible and all who believe it. Such men 
talk of the failure of the pulpit, and with them “ the 
wish is father to the thought/’ There are still oth¬ 
ers so absorbed in business and in various pursuits 
that they seldom attend a Church or hear a sermon. 
Possibly when they chanced to attend they were not 
pleased with the discourse, and their dissatisfaction 
with one sermon is extended to all; fancying because 
they care nothing for the pulpit that others sympa¬ 
thize with them, they also glibly talk of its failure. 

I do not know precisely what these various classes 
mean when they use this phrase. Nor am I sure 


300 Lectures on Preaching. 

that they perfectly understand themselves. A ma¬ 
chine is a failure when it cannot perform the work fur 
which it was designed. But the ignorance, or inca¬ 
pacity, or negligence of a workman, though causing 
failure on his part, is not properly charged as a fail¬ 
ure of the mechanism. So the pulpit is a failure if 
it is not suited to perform the work for which it was 
instituted; but it is not a failure simply because 
some of its preachers may be unskillful or unwor¬ 
thy. There is a clear distinction between failures 
in the pulpit and the failure of the pulpit itself. The 
superintendent of a railroad may be a failure, while 
the railroad itself may be a great public benefit. A 
cook may be a failure, but the kitchen remains an 
imperative necessity. 

Were I, then, to admit, as I readily do, that some 
preachers are failures—were I to go further, and ad¬ 
mit that many are failures—nay, were we to suppose 
that nine out of every ten were failures—that would 
not constitute the pulpit a failure, while even one in 
ten makes it a grand and glorious success. 

Is, then, the institution of the pulpit a failure, in 
view of its design ? It was ordained to proclaim a 
divine message. That message is the word of God 
Has it not spread this message far and wide ? No 
one pretends that it has changed or mutilated the 
divine record. For eighteen hundred years that rec¬ 
ord, in its completed form, has been handed down 
from age to age. How many careful critics have 


301 


Errors of Preachers. 

weighed every word, and considered every doubtful 
reading ! There have been recensions of other works, 
but there is no book that has ever received a tithe of 
the attention which has been given to the Bible. Not 
only has it been carefully preserved in all its fullness 
and divine beauty, but it has been given to every 
leading language on the face of the globe—and parts 
Df it have been translated into over two hundred 
lialects. 

While by its agency that message has been pre¬ 
served and translated, I frankly admit that the pulpit 
has not accomplished all that could be desired. It 
was designed to reach all nations and to influence 
all people. That work has not yet been fully done, 
and to this extent the Christian pulpit has, as yet, 
failed to perform its whole duty. 

Nor do I claim for the pulpit that it has reached 
its highest perfection. Preachers have all the frailties 
and imperfections of their race. Too often they fail 
to accomplish properly their great work, and there is 
abundant cause for careful inquiry why the pulpit is 
not more efficient and successful. There may be a 
few men who make merchandise of the Gospel, seek¬ 
ing only positions of honor or emolument, who have 
no settled convictions, and who labor only where 
they can find the most comfortable homes and the 
largest salaries—whose only principles are concen¬ 
trated in the question, “ Will it pay ?” There may 
even be a few who use the pulpit as a cloak for sin- 


302 Lectures on Preaching. 

ister purposes and for vicious practices; but of all 
these the percentage is exceedingly small. It is 
deeply to be regretted that there are any such, for 
they not only discredit the cause, but bring suspicion 
on their brethren who have lofty and noble motives* 
and are of pure and holy conversation. 

One cause of the failure of the pulpit is the lack 
of appreciation which is shown by ritualists. In the 
“ Eighty-ninth Tract for the Times ” the writer says : 
“We would not be thought entirely to depreciate 
preaching as the means of doing good. It may be 
necessary in a weak and languishing state ; but it is 
an instrument which Scripture, to say the least, has 
never recommended.” Views like these, if enter¬ 
tained, impair the estimation in which preaching 
should be held. As the natural result, the sermon is 
very short, and but little interest is attached to it. 
The chief attention is absorbed in the administration 
of the sacraments and in the proper performance of 
the ritual service. 

Another reason why the pulpit is considered a fail¬ 
ure is the lack of sympathy between the preacher 
and his congregation. I have heretofore alluded to 
the fact that a wall of partition is rising between the 
capitalist and the laborer, between the higher classes 
and the lower; and the masses generally identify 
the minister with the higher class of society. They 
contribute chiefly to his support, and have much in¬ 
fluence in procuring his appointment. His dress, 


303 


Causes of Failure. 

deportment, and general habits, fit him for associa¬ 
tion with good society, and the masses are liable to 
feel that he is not one of them. 

A few disobey the apostolic injunction, and do not 
give " attention to reading, to meditation and prayer.” 
They are both ignorant and indolent, and sometimes 
cloak their disinclination to study under an assumed 
zeal for deep personal piety. Others are not men of 
one work. With them the ministry is made a con¬ 
venience, while their minds and hearts are intent on 
other things. They neglect both their books and 
their flocks in their devotion to personal matters. 
This causes the ministry to be regarded simply as a 
profession, and veneration and respect for the pulpit 
are diminished. The divine element disappears, and 
they regard the preacher’s teachings and advice sim¬ 
ply as those of a physician or attorney. He is a 
minister simply to earn a livelihood. 

In some cases that preparation of heart and that 
culture of spirit which should mark those who are 
truly sent of God are not apparent. The minister 
appears as a guest in the social circle—a “ hail-fellow 
well met.” He is engrossed with the movements of 
the day ; outside of his pulpit he manifests but little 
concern for the salvation of the people. He meets 
them on the streets, joins them in social company, 
attends public gatherings, and goes with them on ex¬ 
cursions. He is absorbed in the general movements 
of society, keeps a close eye on the stocks, ven- 


304 


Lectures on Preaching. 


tures into speculation, and shows little concern for a 
perishing world. He visits families, but makes little 
effort to lead the young to the Saviour. He is pleas¬ 
ant with the profligate and the gay, without seeming 
to be concerned at their danger or interested in theii 
future welfare. Such ministers, though they may 
preach like angels in the pulpit, are of but little serv¬ 
ice to society. 

In some instances the minister is shorn of his 
power by adopting an essay-like style of preaching ; 
he selects a topic, and discusses it well; he skillfully 
explains the subject, but in an abstract form, which 
is not addressed to the hearts and consciences of his 
hearers. The pulpit is not the place for essays, how¬ 
ever brilliant or sublime. The minister should pour 
forth truth from a warm and sympathetic heart, for 
the personal benefit and edification of his congrega¬ 
tion, and to touch and elevate the aspirations of ev¬ 
ery individual. If the preacher is not expecting any 
present or immediate results, his message is in great 
measure powerless. In some instances, also, the min¬ 
ister enters the pulpit rather as a task. He preaches 
because the Sabbath has come and he must find 
something to say. He has nothing burning in his 
heart which he longs to utter—no message burden¬ 
ing his own spirit until he has delivered it to his 
congregation. He simply desires to preach a sermon 
that shall be acceptable to his people, and that shall 
maintain his popularity. In some cases he is more 


Scientific Sermons. 


305 


concerned to learn how he is regarded than whether 
sinners have been awakened and brought to Christ, 
or whether some pure spirit has been receiving more 
and more of the likeness of the Saviour. All such 
preaching tends to lower the standard of the pulpit, 
and to diminish its power in public estimation. 

Others illustrate chiefly the wisdom and benevo¬ 
lence of God, as displayed in creation and providence. 
They try to imitate Dr. Chalmers in his celebrated 
sermons on astronomy. Those discourses were re¬ 
markable for mental ability and wealth of illustration, 
but were not delivered at his Sabbath services. They 
were noon-day lectures in the week, as those of Mr. 
Cook at Boston; and multitudes of business men 
turned aside from their offices and stores to listen to 
his eloquent and powerful ministrations. They were 
sermons in every way worthy of their author, yet he 
preferred to occupy his pulpit on the Sabbath with 
topics more essential to human salvation. Endeav¬ 
oring to imitate his example only in part, some young 
ministers devote their efforts to scientific discussions, 
give but little other food on the Sabbath—and the 
hungry sheep look up and are not fed. These topics 
are highly appropriate for lectures. They instruct and 
elevate the public mind. Allusions to such subjects, 
also, are oftentimes valuable in the illustration of 
scriptural truth; but Sabbath sermons on astronomy, 
geology, botany, or mineralogy, ought never to turn 

away the attention of the people from the cross of 
20 


306 Lectures on Preaching. 

Christ. That is the one topic of supreme impoitance 
and of enduring power. Besides, too frequently those 
who attempt these scientific discussions are not per¬ 
fect masters of their subjects. Others seize some 
topic of the day, and occupy the hour in discussing 
chiefly the faults or excellences of public men or of 
public measures. The embezzlement and fall of a 
Tweed, or the awkwardness of a public executioner, 
give such men great relief, as they can then find 
something to preach about. 

The minister should ever announce great princi* 
pies which lie at the foundation of society—principles 
affecting the rights of man and the duties of the Gov¬ 
ernment. But, valuable as are these topics, they should 
be but occasional and incidental. Sometimes, pass¬ 
ing from these broad principles, the minister suffers 
himself to use the pulpit to promote the interests of 
a favorite political measure, which inures to the ben* 
efit of a party or to the aspiration of some individual. 
Such a course ever lowers the tone of the pulpit, and 
offends some of the congregation. It requires skill 
and tact and heroism to utter the high moral require¬ 
ments of the law of God, and yet to avoid such dec¬ 
larations as in times of high party excitement may 
foster mere party or personal interests. 

Still worse is it when the minister allows himself 
to be personally drawn into a political canvass. Par¬ 
ties are nearly equally balanced, and those in the 
minority fancy that the personal influence of the 


Political Candidates. 


507 


preacher may turn a sufficient number of votes to 
make them triumphant. Hence they urge him to be 
a candidate. They dwell upon the great issues at 
stake. They tell him how greatly good men are need¬ 
ed in office, show him what a vast work he may per¬ 
form, and endeavor to show him that it is really his 
duty to accept the nomination. Sometimes, alas ! he 
is persuaded to do so; he leaves his pulpit, engages 
in the canvass, mingles in political scenes, if not in 
intrigues, and is absorbed for the time being in the 
pending issues. These instances are comparatively 
rare, and the minister conscientiously believes he is 
doing right; yet my conviction is that the result is 
always disastrous, both to himself and to the Church. 
It is disastrous to himself, in that his status is low¬ 
ered even in the estimation of his political friends. 
They selected him not because they cared for him, 
or really desired his services, but because he was an 
available candidate. They flattered him to use him, 
and they henceforth regard him as a man that may 
be flattered and used. Had he declined the proffered 
nomination ; had he said, “ I have but one work to 
do; I must preach Christ and him crucified,” he 
would have occupied a position of higher moral emi* 
nence But by those outside of his own party he is 
simply regarded as one who is ready to use his min¬ 
isterial influence for the promotion of his personal 
ambition. If unsuccessful, years will pass away be¬ 
fore he can regain the high moral influence which he 


308 Lectures on Preaching. 

once exerted. If successful, his thoughts are turned 
from the pulpit. The questions which he considers, 
the associations in which he mingles, and the appli¬ 
cations for office and assistance constantly pressed 
upon him, divert his attention from that course of 
reading and that character of mental study which 
gave him efficiency and power in the pulpit. As the 
result, he either returns to his ministry at the close 
of his official period a weaker and less efficient min¬ 
ister than before ; or, what is more likely, having em¬ 
barked on the political stream, he is borne onward 
by the current, never to return again. Thus one 
whom God has called to the ministry is, to that ex¬ 
tent, lost to the cause of Christ. But the most dis¬ 
astrous result is, that the public understand that those 
who profess to be called of God have no such convic¬ 
tions as bind them to their work ; that they are ready 
to exchange it for any position which they may con¬ 
sider more lucrative or more honorable. As one min¬ 
ister accepts such a nomination, the public infer that 
all would do so, if they were equally pressed; and 
hence that the ministry is regarded by the ministers 
themselves, not as a divine calling, but as an inferior 
position which they use as a stepping-stone to some¬ 
thing higher. In this way the character of the min¬ 
istry, in general, suffers immensely, while the indi¬ 
vidual, at the best, can be but slightly benefited. 

I have stated this case in its least exceptionable 
form: much worse is it when a minister seeks a 


Lack of Earnestness. 


309 


nomination ; when he voluntarily abandons the pul¬ 
pit to mingle in party strife ; or when he accepts of a 
clerkship, becomes an agent for insurance societies, 
or for selling pianos, or sewing machines, or patent 
medicines. Such men, I believe, do immense injury 
to the cause of Christ. It is proper, however, to say 
that these remarks apply only to those who have 
health and strength for the pulpit, and who are ap¬ 
proved and desired by the Churches. When a min¬ 
ister s health becomes so impaired that he is unable to 
take a regular pastoral charge, it is right for him to 
engage in any honest calling for a livelihood ; and 
when the Churches, for any cause, do not desire his 
ministerial services, he should be at perfect liberty 
to engage in other callings and duties, and to retire 
altogether from the active ministry. 

Quite possibly all these cases have their root in 
the lack of a clear conviction of a divine call to the 
ministry, or of deep earnestness of spirit; for with¬ 
out earnestness a man accomplishes but little good. 
The earnest man, the man of convictions, who sees a 
perishing world, and believes God has sent him to 
help in rescuing it, will not turn aside from his high 
and holy calling. He will bear privation, face diffi¬ 
culties, endure hardships, and meet even death it¬ 
self, rather than to turn to the right hand or to the 
left from the path which God has marked out All 
the causes to which I have alluded contribute to 
the inefficiency of the pulpit, and give some color of 


310 Lectures on Preaching. 

reason to those who proclaim the pulpit to be a 
failure. Yet all these instances, though to be deeply 
regretted, form but a small percentage when com¬ 
pared with the great body of efficient and devoted 
ministers who are toiling in the Master’s vineyard. 
But why should the pulpit be singled out as a fail¬ 
ure ? When we speak of other professions, we do not 
say the bar is a failure because some attorney is in¬ 
competent or grossly immoral, or that education is a 
failure because some professed teachers are ignorant 
and vicious, or that medicine is a failure because 
some physicians are unworthy and wicked. Are 
bankers to be reproached because in almost every 
city some one has been guilty of embezzlement ? are 
officers of government to be assailed because some 
have been guilty of fraud ? If we look at the vast 
corporations where men have been selected for their 
skill and integrity, what a record do we find! 

Not only does the pulpit bear a high and favorable 
comparison with other professions, but the modern 
pulpit is no less pure than in former ages. One in 
twelve of those whom Christ selected proved a trai¬ 
tor ; another denied his Master, and all forsook him 
and fled. In the times of the apostles, Demas loved 
the present world, and others made shipwreck of 
faith. The address to the angels of the Churches in 
Asia Minor shows lukewarmness and error exist¬ 
ing then. So, too, all along the current of the ages, 
men have had this treasure in earthen vessels, and 


3 11 


Compared with La±t Century. 

have been liable to infirmity and mistake. The 
preachers in the Middle Ages were scarcely worthy 
of the name, and the survival of the Church in the 
hands of such agents was a miracle of grace. How 
dark was the condition of the Church when the 
trumpet voices of Luther, Melanchthon, Calvin, and 
Zwingle rang out in the ears of Europe in the six¬ 
teenth century! How terrible the satires of Eras¬ 
mus upon the monks of his day! Read the pages 
of Bishop Burnet and of Macaulay, and how sad the 
picture of the English clergy! Listen to the Arch¬ 
deacon of Carlisle, when, as late as 1785, he exhort¬ 
ed his clergy not to frequent ale-houses, or to mingle 
with men of the lowest classes on terms of equality. 
Making every allowance for cases of error and failure, 
the ministry of to-day is, I believe, as a whole, in 
mental culture, in purity of life, in self-devotion, 
and in deep piety, superior to the ministry of any 
period since the apostolic age. In all these respects 
the modern pulpit is not a failure as compared with 
the past. 

It may sometimes be alleged that we have no such 
displays of power under the ministry of the word as 
were realized one hundred years ago under the min¬ 
istry of Dr. Edwards in New England, of Asbury and 
Davies in Maryland and Virginia, and of Wesley 
and Whitefield in England. But it should be re¬ 
membered that these cases were almost solitary. 
Now the spirit of revival is abroad ; scarcely a year 


312 


Lectures on Preaching. 


passes without remarkable divine power being mani¬ 
fested in some of our city Churches, or in some of 
the rural districts. Many of the pastors are exceed¬ 
ingly successful. Many sermons are preached with 
divine unction, and multiplied thousands are annually 
brought to the knowledge of the truth. Great im¬ 
pressions, also, are sometimes made. I have been 
present more than once when whole congregations 
have risen to their feet, and have not unfrequently 
been freely bathed in tears. I have been present 
where in a single church hundreds have in a few 
weeks professed to experience the renewing power 
of divine grace. While there are no circumstances 
so singularly remarkable as may have been in the 
past, or which attract such extensive notice, I be¬ 
lieve there are more conversions in the recent years 
than in any previous period in the history of Chris¬ 
tianity. 

But what shall supplant the pulpit if it be a failure ? 
Some of the writers to which I have alluded extol 
the press, while they depreciate the pulpit, fancy¬ 
ing that the pen is not only mightier than the sword, * 
but is more potent than the tongue of fire. Such 
writers, however, might well consider that the press 
is an outgrowth of Christianity, and should assist and 
not impair its pulpit power. It is true that block 
printing was known in China before it was practiced 
in Europe. But it was the invention of movable 
types that gave to printing its great impulse and its 


313 


Limits of the Press . 

almost unlimited power. This invention was made in 
Christian lands, and was applied almost immediately 
to the printing and spread of the Bible. To-day, what 
is the power of the press beyond the limit of Chris¬ 
tian countries ? Such papers as the leading journals 
of England and America are unknown in lands out¬ 
side of Christendom. The men who control the 
press, and give it its power, are the children of Chris¬ 
tian mothers, the students of Christian schools, and 
are girt round and sustained by a Christian public 
opinion. While the press may assist the pulpit, it is 
the pulpit which indirectly gives life and power to 
the press. It forms the public mind, incites to read¬ 
ing and study, and prepares a host of readers to re¬ 
ceive and enjoy its daily issues. Will any of these 
men who boast the power of the press establish a 
printing-office among the pagan Indians ? Did any 
of them carry the daily press to the Fiji Islands ? or to 
the New Hebrides or New Guinea ? Christian mission¬ 
aries went there ; Christ crucified was preached ; the 
people were evangelized; a religious press was es¬ 
tablished, and a secular press has slowly followed. 
These gentlemen of the press, with all their excel¬ 
lences and with all their enlightening powers, never 
undertook to civilize a savage nation by means of the 
press. They have no aspiration for martyrdom, or 
to be eaten by cannibals. Even a Stanley, who has 
been the boldest of the explorers connected with the 
press, started to find a Livingstone, who had gone 


314 Lectures on Preaching. 

with a message from his divine Master, and the dis¬ 
coveries of Stanley have not led to the establishment 
of a daily paper in Central Africa; but they have 
led to the founding of missions, and they will soon 
witness the establishment of a religious press. To¬ 
day, every-where, grand as is the press, it is the re¬ 
ligious press that throws its first rays of light across 
the gloom of heathen darkness, and that religious 
press is chiefly in the hands of men of the pulpit. 

What do skeptical men of science propose to give 
us in lieu of the pulpit ? Their objection against the 
pulpit is, as I have stated, not so much as to its 
agency, as to the message which it proclaims. With 
them the failure of the pulpit means the failure of 
Christianity, or, as they sometimes put it, the failure 
of Protestantism. These forms are essentially the 
same. The pulpit is the great agency of Christianity ; 
where it flourishes or fails, so does the other. Prot¬ 
estantism is the most active form of Christianity, and 
in its services the pulpit occupies a leading position. 
Such writers often speak disparagingly of ministers 
and their work because they dislike the character of 
the work. They descend from their assumed lofty 
sphere, however, when they resort to personalities, 
and represent ministers as men of narrow intellect 
and of limited culture, of contracted views and of 
illiberal feeling; when they speak of them as teaching 
simply a creed, as having no eyes to the beauties of 
nature, or no broad conceptions of the universe in 


315 


Lofty Pretensions . 

which they dwell, and as not being identified with 
the great movements of society, or as taking but 
little interest in the humanitarian questions of the 
age. Such writers, also, assume for themselves great 
liberality and comprehensiveness of view. They see 
in every system of religion simply an accommo¬ 
dation to the weakness of men—something which 
acts upon their fears or excites their hopes; in 
short, a fiction that is serviceable to society in its 
primitive condition, for the preservation of order, and 
for the obedience of citizens. To them the system 
of Confucius, or of Mohammed, is about equal to 
Christianity, each being best suited to its own country 
and its own form of civilization. They fancy that all 
these systems are designed rather for the childhood 
of humanity, and that with its development and 
growth they shall give place to higher scientific 
teachings, and thus man shall be governed only by 
his native impulses under the control of his reason. 
Might we not ask upon what meat “ these Caesars feed,” 
that they assume such lofty superiority ? Have they 
books to read which are not in our hands ? Have 
we not listened to the teachings of the same profess¬ 
ors ? Are not the laboratories open to us, also ? Has 
nature revealed new secrets only to them ? or has the 
Almighty endowed them alone with intellectual power? 
Nay, are they not, also, the children of Christian moth¬ 
ers ? Were they not trained in Christian schools ? 
These men, with all their lofty pretensions, have been 


Lectures on Preaching. 


3*6 

educated in institutions founded and endowed by 
Christian men, which have gained their prominence 
under the influence and patronage of the pulpit. They 
live in the midst of a generation of readers trained 
in the same schools, and molded and fashioned by 
the teachings of the pulpit, and their readers receive 
and enjoy their speculations. Where to-day is one 
distinguished scientist born beyond the pale of Chris¬ 
tendom ? Where is the scientist who is willing to 
take up his abode in heathen lands or among barba¬ 
rous tribes, to civilize and enlighten them ? Hostile 
to Christianity though they may be, they are willing 
to live only under the shadow of its institutions, 
and enjoy the benefits which a Christian civilization 
has prepared. These infidel scientists act madly 
when they assail the superstructure of Christianity. 
Were they able to grasp its pillars and to overthrow 
its structure, they would, like a blind Samson, bury 
themselves in its ruins. Their sphere does not nec¬ 
essarily bring them in contact with Christianity. 
Their assaults are voluntary and of malice prepense. 
To give them all they desire, they find a world pro¬ 
duced they know not how, governed they know 
not by whom, and elements with certain appetencies 
they know not how constituted. They study the 
changes of a world which they tell us has long ex¬ 
isted, of a universe with such unity of law that it 
must have been evolved, at least so far as each system 
is concerned, from a central magnitude. They tell 


3i7 


What will They give us f 

us that all classes of animated being have such ru¬ 
dimentary similarity and such affinities as point to 
one common origin, be it cellular tissue, protoplasm, 
or what not. They find a material universe, but they 
find no God. They find matter in multitudinous forms, 
but they find no spirit. If this be so, their researches 
keep them wholly out of the field of Christian thought 
and discovery, and they leave their proper pursuits 
when they seek to make a tilt at Christianity. 

What do they propose to give us in its stead ? 
Will they take us back to paganism, and make us to 
bow down to stocks and stones, and to offer human 
sacrifices ? Will they extol Mohammedanism ? What 
is it doing for humanity ? Poor Turkey is fatally sick 
under its teachings, and would have died long ago 
had it not been kept galvanized by England’s power. 
Will they give us the system of Confucius ? Alas, 
the very dregs of Christian society are raising their 
hands in California, as if in holy horror, lest they 
may be contaminated by the influence of the race 
educated under its teachings ! Will they take from 
suffering humanity all hope of a better life? from 
parting friends all hope of a reunion ? from the lone¬ 
liness of the grave the hope of a resurrection ? from 
the human bosom all the aspirations of a glorious 
immortality which now ennoble and elevate Chris¬ 
tian society ? Must we die as brutes, without hope 
of future life? Has not the human heart already 
enough of beastly power, without the effort to quench 


318 Lectures on Preaching. 

the light of a spiritual life which can govern and 
control ? 

But neither Christians nor Christian ministers are 
the enemies of science. Why should they be ? All 
science is simply a perception of the thoughts of 
God—a discovery of what he designed when he 
spread out the heavens, and gemmed the infinitude 
of space with its myriad of worlds. The laws of 
light are simply the power with which the Creator 
invested it. All we can do is to find what he has 
written on its wings. The law of magnetism is the 
subtle power and the mode of action with which God 
has touched the loadstone. The laws of astronomy, 
what are they but the thoughts of God, as he pro¬ 
jected worlds into space, and gave to them their 
orbits and their periods ? Why should not Chris¬ 
tians and Christian ministers love such studies? 
They reveal the wisdom, the power, and the benev¬ 
olence of their great Father. Of nature, in all its 
expanse, of all created powers, visible and invisible, 
hath not God said, “ All are yours ? ” Are we not 
“heirs of God, and joint heirs with Jesus Christ ?” 

History tells us that the leading schools of Europe 
were founded either by the clergy or under their 
advice and influence. The Protestant clergy, espe¬ 
cially, have been patrons of science. The colleges 
and universities of America, with but here and there 
an exception, were either founded by Christian de¬ 
nominations, or by the State under the suggestions 


Claims of Scientists . 319 

of Christian ministers. They have filled the chairs 
of presidents and professors; they have taught the 
principles of science, both theoretically and prac¬ 
tically, and have given even to these advanced sci¬ 
entists the greater part of that knowledge of which 
they boast. How comes it that these men are such 
a failure, if their students have become such giants ? 

I can accord to the scientist nearly all he can 
claim, without in the slightest degree affecting the 
foundations of my faith. Does he tell me this uni¬ 
verse was created millions of ages ago ? I do not 
deny it, for my Bible tells me it was “ in the begin¬ 
ning,” which may have been long before the millions 
of ages which he claims. Does he tell me that the 
laws which are in operation to-day have been in op¬ 
eration for millions of years ? I admit it; and only 
add, that the great Lawgiver existed before these 
laws. Does he tell me of the boundlessness of space, 
of the infinitude of worlds ? I rejoice the more, for all 
are the work of my Father’s hands. Does he tell me 
that the laws of evolution show a development from 
the less to the greater ? I accept all that; for, under 
the Gospel, from a sinner I become a saint, and from 
a saint I shall be exalted above the angels, and shall 
sit down with the Saviour on his throne. I believe 
in the survival of the fittest, for the Christian shall 
survive “the wreck of matter and the crush ol 
worlds.” Does he tell me that this evolution dis¬ 
penses with the Creator ? I say not so. There are 


320 Lectures on Preaching. 

many things which are claimed in evolution, to 
which I must give the verdict of the Scotch jury, 
“ Not proven.” Yet, were I to admit them all, they 
would not affect my faith in the wisdom and skill 
and power of the great Father. I admire the skill 
of the watch-maker who produces an accurate time¬ 
piece ; but how much more would I admire his skill 
if he so made one watch that it was capable not only 
of keeping time, but also of evolving a series of 
watches, each keeping better time than that which 
produced it, so that from the plainest, simplest form 
of a watch there should be eventually evolved a mag¬ 
nificent chronometer, with jeweled holes, whose time 
would not vary from the true time a second in a mill¬ 
ion of years ! If the great Creator created but a germ, 
but in that germ were all possibilities of form and 
motion and magnitude, of atoms and of worlds, with 
their laws of motion so impressed on each that it 
should take its place in due time, my admiration for 
his wonderful skill would only he enhanced. Yet all 
that refers only to my dwelling-place, to my earthly 
surrounding, to the tabernacle in which I dwell. The 
revelation of God’s mercy and love comes to me in a 
different line. They are not evolutions, but emana¬ 
tions. They come upon me from above, like the 
sunlight and rain of heaven. These men who talk 
of evolution claim an infinity of time. I ask, How 
long since this protoplasm developed into a turtle, 
the turtle into a monkey, or the monkey into a man ? 


How has it Failed ? 


321 


They admit there is no positive record anywhere. 
Since human history began there is no instance of 
any animal ascending to the scale of man. If at all, 
it must have been far back in the distant ages. 
Then, I ask, why not give Christianity similar time ? 
She is changing the face ol creation ; she is trans¬ 
forming sinners into saints, savages into enlightened 
men. She took them naked, rude, and uncultured, 
and has clothed, taught, and refined them. She has 
taken man, that bowed down to stocks and stones, 
and has elevated him until he uses the world as a 
work-shop and all elements as his instruments, until 
he feels that he is a son of God and his vicegerent 
upon earth. Why shall Christianity be called a fail¬ 
ure, because it has not yet reached all the sons of 
men or transformed them into sons of science? 
Give her at least as much time to change millions 
of savages into enlightened humanity, millions of 
sinners into saints, as, according to their own ask¬ 
ing, it takes to change one species into another. 
We promise that the whole world shall be brought 
to the foot of the cross before the evolutionist shall 
find even a single monkey transformed into a man. 

If the Christian pulpit has failed, may we ask in 
what respect ? Is the area of the earth’s surface which 
it occupies diminishing ? The writers who caricature 
Christianity particularly object to our sending mis¬ 
sionaries to heathen lands. But in despite of ridicule 
they go Sydney Smith, bidding farewell to one who 
21 


322 Lectures on Preaching. 

was going among cannibals, said, “ I hope you will 
not disagree with the man who eats you.” But, without 
regarding danger, they went. The world is their par¬ 
ish. They go every-where, and by their agency the 
Gospel is triumphing. Large portions of India and of 
southern Africa in the last half century have received 
Christian missionaries and Christian schools. The 
large island of Madagascar, previously intensely hea¬ 
then, is now under Christian sway, and its prime min¬ 
ister recently attended an association of ministers. 
China has opened her doors ; and presbyteries, asso¬ 
ciations, and conferences are organized and actively 
at work. Japan, that trampled on the cross, now list¬ 
ens to the Gospel, and sends her youth to Christian 
schools. Over a great part of western and central 
Asia, of northern and north-western America, and of 
western and central Africa, the Gospel has been 
preached by the missionaries of the cross. In no 
previous age of the world has the area of pulpit teach¬ 
ing been so rapidly and so widely extended. Nor has 
there been any failure in spreading it among people of 
different languages. The Bible has been translated 
during that period into the dialects of China and Ja¬ 
pan, into dialects of Asia and Africa, as well as of the 
Indian tribes of America. There is no instance of 
Christian teaching or the power of the pulpit disap¬ 
pearing during the present century from any nation, 
or from any language into which it had entered. The 
languages of the Bible have, indeed, become the strong 


Increase of Churches 


323 


languages of earth. Christian missionaries have 
done more than all other men of science combined 
for the introduction of truth into the languages of 
the world. 

No one will pretend to say that the number of 
Christian pulpits has in any country during the last 
half century diminished. Every-where in Europe 
and America, in Asia and Africa, and in the islands 
of the sea, new church edifices have been erected in 
increasing numbers. In the United States, where we 
especially hear this cry of the failure of the pulpit, the 
statistics show a most wonderful increase. Professor 
Denian, of Brown University, states that the number 
of organized Chu.'ches in 1777 was less than 2,000. 
In 1870 there were over 72,000; while the increase 
of population had been from 3,000,000 to 38,000,000, 
showing an immense pro rata increase of the Churches 
over the population. We had no census tables prioi 
to 1850, giving the value of church property. But 
in 1850 the returns show the estimated value to be 
$87,328,891. In 1870 the report exhibits $354,483,- 
581, or an increase of more than fourfold, while the 
increase of population was only about sixty-five per 
cent It is true, in this period the increase of sit¬ 
tings did not quite equal the comparative increase of 
population, but the large foreign immigration must 
be taken into account. The population had been 
transferred, but not their churches ; yet even for this 
increase the sittings were nearly equal. 


324 


Lectures on Preaching. 


The increase of the number of communicants in 
the various Churches has considerably exceeded in its 
ratio the increase of population, thus showing the in¬ 
fluence and power of the pulpit. As I have not these 
tables in full as to all the denominations, I need not 
give them as to any. The fact is well known that all 
the leading denominations are increasing in the num¬ 
ber of their ministers, communicants, and church 
edifices. 

If it be true that “ where the treasure is, there will 
the heart be also,” the wonderful increase of church 
property shows the influence of the pulpit over the 
popular mind, since such vast sums have been con¬ 
tributed to aid its cause. 

The attachment of the masses to their churches 
has, also, been manifested in the recent panic through 
which our country has passed. For more than five 
years business has been depressed, banks have sus¬ 
pended, factories have closed, railroads have passed 
into the hands of receivers, merchants have gone into 
bankruptcy, and capitalists have failed ; but during all 
that period church edifices have been erected and 
improved, Sunday-schools have been gathered, and 
the number of Church communicants has largely in¬ 
creased. During all that period how few churches 
have been closed, how few have been sold by the 
sheriff, or how few have been diverted from their 
proper use 1 If it be true that in times of financial 
embarrassment and distress men will give their money 


Sunday-Schools. 325 

only to what they deem matters of vast importance, 
have we not positive proof that the influence of the 
pulpit and the Church has in no wise been impaired 
or diminished. In this connection consider, also, the 
vast sums which have been given for the endowment 
of Christian colleges and seminaries. While I have 
not the exact figures, I believe the amount given in 
these years of national distress will compare most 
favorably with the contributions for similar periods in 
the most prosperous times. 

Where, then, is the tendency to diminution seen ? 
Is the pulpit losing the control of youth ? This 
question needs only to be asked to be answered. 
Look at the Sunday-schools throughout the world. 
In the last fifty years what an immense advance has 
been made ; almost the entire children of the land are 
now receiving instruction in the Churches on the 
Lord’s day. That instruction, also, is of a higher 
character than formerly. The number of intelligent 
teachers has greatly increased. The books and pa¬ 
pers to assist such teachers constitute a library in 
themselves. The increased interest is seen in the es¬ 
tablishing of institutes, in the associations of teach¬ 
ers, in the publication of books, and in the establish¬ 
ment of libraries. The International Lessons are one 
indication of the coming unity of the world The 
era of strife will be substituted by the era of peace, 
“ and a little child shall lead them.” No previous 
age of the world ever beheld one half the attention 


326 Lectures on Preaching. 

paid to the youth of the land by the Church and by 
the pulpit as that which is seen to-day. If we pass 
outside of strictly Church work, and inquire for the 
colleges and training schools of the land, we find them, 
in large measure, under the patronage and control o 1 
some one of the Christian denominations. These 
men who boast of the failure of the pulpit found no 
schools, endow no colleges, establish no professional 
schools. The number of schools for training minis¬ 
ters has vastly increased in the last fifty years. But 
not a single school has been founded for the pro¬ 
fessed purpose of training infidels or infidel teachers. 
Even the schools of science to-day are chiefly under 
the control of the Christian denominations; and the 
vast majority of scientific professors are to-day at¬ 
tendants at Christian churches and devoted to Chris¬ 
tian principles. But as the agitator makes himself 
heard while hundreds of conservatives remain quiet, 
so a few men of science, a small minority compared 
with the whole, have fancied themselves to be the 
representatives of science, and have arrogated to 
themselves the right to speak in her name. 

Nor is the press by any means so generally in the 
hands of rationalistic thinkers as they would have us 
believe. The religious press is an element which 
these men have never estimated. Every denomina¬ 
tion has its organs and its associated papers, which 
circulate by thousands in their various communities ; 
and there are Sunday-school papers and periodicals 


Sermons in the Press. 


327 


which issue hundreds of thousands of copies weekly. 
Besides these papers there are magazines and reviews 
of a higher character which are published in the in¬ 
terest of the various Churches. These, in point of 
numbers, have a circulation immensely surpassing 
the issue of those critical papers which assume to be 
the leaders of thought. The strictly secular press of 
to-day gives a prominence to religious matters almost 
unknown thirty years ago ; the proceedings of almost 
every Church meeting are published, while not un- 
frequently sermons appear in their columns. How 
is the pulpit a failure, when the secular press gives 
currency to sermons to an extent unknown in pre¬ 
vious years. It is a recognition that their patrons 
desire these sermons, and an illustration of the in¬ 
creasing power, and not the failure, of the pulpit. 
More people attend church services this year than 
did ever before, more children are enrolled in the 
Sabbath-schools, more Bibles are published, more ser¬ 
mons are preached ; there are more Christian scien¬ 
tists, professors, and writers, and there are more 
ministers intelligent and cultured, than were ever 
found in any other era of earth’s history. It will not 
be denied that the pulpit was the chief agent in the 
overthrow of the idolatry of the woiid, of its infanticide, 
and of its gladiatorial exhibitions. As a fact in histo¬ 
ry, no nations ever abandoned their idols or cast away 
their imaginary gods but through the preaching of 
the Gospel, with the exception of a few instances 


328 Lectures on Preaching 

where Mohammedanism has supplanted among some 
Asiatic and African tribes heathen woiship and cus¬ 
toms. By the preaching of Christ heathen temples, 
shrines, and oracles were deserted. There is not 
on earth to-day a knee that bows to Jupiter or Mara 
or Venus ; this same influence is exerted still. And 
if, in the last half century, we take the era of the 
modern pulpit, how wide has been the extension of 
its range, how remarkable its trophies! In that 
period it has spread through the islands of the seas, 
and nations grossly idolatrous, and some of them 
even cannibals, have become Christianized and en¬ 
lightened. The inhabitants of Fiji, among the lowest 
of this class, have not only received the Gospel, but 
have sent native missionaries to other islands. How 
proud the record of Geddes, of whom it was said in 
the New Hebrides : “When he came, in 1846, there 
was not a Christian; when he left, in 1872, there was 
not a heathen." 

Have not the wheels of Juggernaut been stopped 
in India ? Wives no longer burn on the funeral piles 
of their husbands, and mothers do not throw their 
children into the Ganges to appease an imaginary 
deity. In our own country, as well as in Russia, 
human slavery has disappeared. With us it ended 
in civil convulsions; but its death knell had been al¬ 
ready sounded from the pulpits of the land. To-day 
the pulpit is the great antagonist of intemperance, 
and the host of vices which follow in its train. 


Vitality of Pulpit. 329 

Consider, also, how much of its work has been 
preparatory. Years have been spent in acquiring 
languages, in translating the Bible, and preparing a 
Christian literature. Schools have been founded, 
and native missionaries have been trained. The 
Christian army has been drilled and equipped, and, I 
believe, is about to make an advance such as the 
world has never seen. Roman roads, and the pro¬ 
tection of her Government, preceded Christianity’s 
first great march. Printing and the compass her¬ 
alded the Reformation. The steamship ; the railroad 
tunneling mountains and spanning continents ; the 
telegraph, with its multitudinous wires encircling the 
earth in its network ; the mastery of all languages; 
the triumph of science and art, to me portend the 
coming of an era of universal light and glory. In 
that era the pulpit shall be, as it ever has been, a 
trumpet of glad tidings to the sons of men. 

Every assault upon the pulpit in the past ages has 
left it stronger than ever before. It possesses a won¬ 
derful vitality, and where a true pulpit sends forth its 
utterances other pulpits will catch the inspiration. 
The preaching of reformers aroused the Roman 
Catholic Church, and a Loyola and a Xavier enlisted 
and trained their followers. In England the revival¬ 
ists of the last century by their constant preaching 
stim ulated the pulpits of the Established Church ; 
and in America the different denominations provoke 
one another to love and good works. 


330 Lectures on Preaching. 

The pulpit of to-day should be more powerful than 
that of any previous age. The preacher has more 
facilities for an accurate and extensive education, 
more helps to a thorough understanding of God’s 
word. Investigation and research have brought into 
clearer light the meaning of various illustrations, and 
as the ages advance there is a brighter and more 
beautiful harmony between the volume of revelation 
and the works of God scattered throughout his uni¬ 
verse. In despite of the votaries of a philosophy 
falsely so called, who seek to invalidate the Bible 
and to overthrow Christianity, each effort recoils 
upon its authors, and the claims of the Bible to a 
divine authorship become more and more apparent. 
There are glimpes of light long concealed which 
break forth every now and then, showing that He who 
inspired the Scriptures, thousands of years ago, was 
not unacquainted with those secrets of the universe 
which are being unfolded in these later times. As 
some inscription discovered on the bricks of Nin¬ 
eveh, or among the monuments of Egypt, throws light 
upon the customs of buried nations in the distant 
centuries; so these occasional glimpses connect the 
record of the past with the discoveries of the present. 
With all these helps, imparting both light and confi¬ 
dence, the preacher of to-day should be able to handle 
the word of the Lord more skillfully. As the Holy 
Spirit loves truth, and accompanies the truth to the 
hearts of the hearers, so we may expect a larger spir- 


Bond of Union. 331 

itual influence to attend the ministrations of the 
coming day. 

The pulpit is still greatly needed. It is the great 
bond of union between the rich and the poor. Few 
understand the afflictions through which the lower 
classes pass, or the trials which they endure. Little 
do the upper classes of society know of their suffer¬ 
ings and their sorrows ; their loss of employment 
and consequent loss of means of support; their nar¬ 
row lodgings, scanty fare, and almost untold anguish. 
They instinctively shrink from the presence of those 
who live more comfortably and are unwilling to come 
into association with them. This unwillingness to 
associate strengthens sometimes into aversion, and 
then to positive hatred. Not until the minister by 
some act of kindness, by some manifestation of sym¬ 
pathy, by some effort in their behalf gains their con¬ 
fidence, do they open their hearts even to him. 

It is the office of the minister to draw them to 
himself, that he may draw them to Christ. What a 
lesson do we find in the example of the blessed Sa¬ 
viour ! Wise beyond all human wisdom, pure beyond 
all human holiness, he stooped to touch the most 
loathsome and vile. The crowds followed him be¬ 
cause he did them good. He healed the sick, he fed 
the hungry, and then the common people heard him 
gladly. So, also, did the apostles. They were gifted 
with miraculous power to do the people good, and 
wherever they went society was stirred to its found- 


332 Lectures on Preaching. 

ations. They were miraculously endowed because 
they had no power of themselves. They had neither 
money, position, or influence. They could command 
no resources, could confer no benefits. Times have 
changed. The Church has become strong, wealthy, 
and influential. The riches of the world are in the 
hands of Christian nations and Christian communi¬ 
ties. While the minister may be able to do but lit¬ 
tle of himself, he has the public ear and public con¬ 
fidence. He is a bond of union, and the only bond 
of union, between the various classes of society. Ed¬ 
ucated and refined, he can associate with the wealth¬ 
iest and the highest; at the same time, with limited 
means, and visiting among the masses, his heart is 
drawn toward them. If he be truly a man of God, 
he becomes a nucleus around which all the elements 
gather, attracted by his purity, benevolence, and love. 
Without this sympathy of heavenly origin which un¬ 
locks the hearts we may fear the Communism of 
Europe. The remedy for this fearful state of society 
lies in great measure in the faithfulness and sympa¬ 
thy of a ministry laboring for the poor as well as 
for the rich. Next to this is the provision which is 
made in Christian countries, and especially in Amer¬ 
ica, for the education of their children. In this the 
United States are to-day in advance of all nations. 
Thus, according to Hubner's statistical tables, Rus¬ 
sia has in a population of 10,000 150 children in its 
elementary schools ; Italy has 708 ; Great Britain 


Public Schools. 


333 


and Ireland, 800; Austria and Hungary, 890; 
France, 990; the German Empire, 1,500; and the 
United States, 2,180. The Commissioner of Edu¬ 
cation in this country reports a higher number than 
these statistics show. Another counteracting influ¬ 
ence lies in the free and intimate association of the 
children of all classes in our public schools ; here the 
rich and the poor meet together, and a spirit of ac¬ 
quaintanceship and friendship binds the extreme 
classes together. The platform is one of intelligence 
and knowledge, and the son of the pauper and of 
the millionaire stand side by side. Under such cir¬ 
cumstances deep-rooted enmity becomes almost im¬ 
possible. I am frank to say that I view with no fa¬ 
vor any efforts to establish parish schools by any 
denomination for elementary instruction. They sep¬ 
arate classes ; and if such a policy should become 
general, the same alienation prevailing in Europe 
would be realized here. Of public schools ministers 
generally have been the true and faithful friends. 

I have now finished, young gentlemen, the present 
course of lectures. I have invited your attention to 
the various departments of your great work. I have 
presented you glimpses of my own experience, and 
I have set before you the duties of the sacred office 
in some measure as they rise before my mind. Be¬ 
fore I bid you farewell, may I add a word personal to 
yourselves. Your exit from this institution, and your 
entrance practically into the ministry, will mark a 


334 


Lectures on Preaching. 


great era in the period of your lives. You pass from 
the retreat of the school into the activity of a busy 
world; from communion with kindred and cultured 
minds to become servants of a lost and n^ned hu¬ 
manity. You go to lift out of the pit o£ degrada¬ 
tion the most depraved and vicious ; to draw the 
drunkard from his cups, and the young man from 
saloons of revelry and crime. You need moral cour¬ 
age ; you need Christian heroism. Above all, you 
need power from on high. We are told that the Ro¬ 
man youth of noble family approaching years of ma¬ 
turity entered alone into a private apartment, amid 
the statues of the gods and of eminent men. In that 
august and solemn presence he divested himself of 
the raiment of his boyhood, and put on the manly 
toga. Then and there he made his vow to imitate 
the virtues of the great, to rival them in deeds of 
power, and to make for himself a name worthy of his 
kindred and ancestry. So as you go forth to enter 
on your life’s duties, make a fresh consecration of all 
your powers to the service of God. Call around you 
the unseen ; summon to your thoughts the great men 
of the pulpit who have shaken and moved the world ; 
and there, with a cloud of holy angels above you, and 
in the immediate presence of the Son of God, whose 
eyes are like a flame of fire, pray to be clothed with 
divine power, to be encased in Christian armor, to 
have “ your loins girt about with truth, and having 
on the breast-plate of righteousness ; and your feet 


Forelookings. 335 

shod with a preparation of the Gospel of peace ; above 
all, taking the shield of faith, wherewith ye shall be 
able to quench all the fiery darts of the wicked. And 
take the helmet of salvation, and the sword of the 
Spirit, which is the word of God : praying always 
with all prayer and supplication in the Spirit.” 
Here resolve that all you are and all you have shall 
be devoted to this one work : that with all your en¬ 
ergies and all your power you will strive against the 
powers of darkness, and to advance the kingdom of 
heaven, the Church of the living God; resolve, God 
helping you, that the Gospel spoken from your lips 
shall never be spoken in vain, and that you will real¬ 
ize the utmost possibilities of divine power and grace 
in your ministry among men. 

My thoughts glance beyond this assembly, and 
would peer far into the future. I know not what is 
before you ; God only knows whether you shall have 
years of labor and toil and danger and triumph, or 
whether you shall early be called into his own pres¬ 
ence. As I look upon you, I seem to behold a halo 
above your heads ; rays of glory to come down from 
on high ; a tongue of fire that prophesies your mis¬ 
sion. Who among you shall shine with the greatest 
radiance, shall wear the brightest crown, who shall 
be nearest the throne, I know not; it will be he who, 
according to his talents and opportunity, does most 
for his blessed Master. There are degrees in glory. 
“ One star differeth from another star in glory; so, 


336 Lectures on Preaching. 

also, is the resurrection.” “ The wise shall shine as the 
brightness of the firmament, and they that turn many 
to righteousness as the stars for ever and ever.” In that 
great day how insignificant shall appear the offices, 
or honors, wealth and comforts, of an earthly life com¬ 
pared with the crown which shall be given to those 
who have conquered souls for Christ! Could I live 
a thousand years, I would proclaim the great divine 
message. But almost as soon as we learn to work we 
must die. Had I a thousand lives, they should all be 
spent in the ministry of the word. If I could, I 
would inspire you with a noble ambition ; I would 
give you strength to bear away the gates of the 
enemy, and to overcome my Master’s foe. I would 
commission you to win triumph after triumph. I 
would strengthen you so that one of you should chase 
a thousand, and two of you should put ten thousand 
to flight. I have not the power, but there is One 
who has; he has all power in heaven and in earth, 
and he has promised to be with you wherever you 
may go. Into his hands and to his guiding providence 
I commit you every one, praying that the “ God of our 
Lord Jesus Christ, the Father of glory, may give 
unto you the spirit of wisdom and revelation in the 
knowledge of him; the eyes of your understanding 
being enlightened ; that ye may know what is the 
hope of his calling, and what the riches of the glory 
of his inheritance in the saints.” 








MAR 2 1907 




Deacidified using the Bookkeeper pr 
Neutralizing agent: Magnesium Oxid, 
Treatment Date: Oct. 2005 


fe D e r E v A ?tionJechnolog,es 


111 Thomson Park Drive 
Crantay T °wn% pa 16066 
(724)779-2111 







































































